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C.  F.  CLAY,  Manager 
LONDON     :     FETTER     LANE,      E.C.4 

NEW    YORK     :    THE    MACMILLAN    CO. 

BOMBAY      1 


MADRAS      J 





JET.   44 



Upon  Emergent  Occasions 

By  John  Donne 

Late  Dean  of  Saint  Paul's 

Edited  by  John  Sparrow,  Scholar  of  Winchester 

College,  with  a  Bibliographical  Note  by 

Geoffrey  Keynes,  Fellow  of  the 

Royal  College  of  Surgeons 








0^3.  Xi 




Frontispiece:  "John  Donne ,  cet.  44 


Introduction vii-xxiv 

Bibliographical  Note    .         .         .        xxv-xxx 

Facsimile  of  the  title-page  of '1624  xxxiii 

The  Fpistle  Dedicatorie       .        .  xxxv-xxxvi 

Stationes,  sive  Periodi  in  Morbo^ 
ad  quas  referuntur  Medita- 
tiones  sequentes  ....  xxxvii 

Devotions i-J47 

Notes       ......        149-160 


During  the  last  thirty  years  such  interest  has  been 
taken  in  Donne's  personality  and  his  writings 
that  his  Life  and  Letters  have  been  published,  his  Poems 
edited,  Selections  taken  from  his  Sermons,  his  philo- 
sophy and  the  doctrines  which  influenced  it  carefully 
explained,  and  a  Bibliography  of  his  works  has  been 
compiled.  Yet  his  Devotions  have  been  strangely  neg- 
lected, though  they  present  a  more  vivid  and  intimate 
picture  of  Donne  than  anything  else  written  by  himself 
or  others,  and  form  the  only  short  volume  which  gives 
evidence  of  his  powers  as  a  writer  of  prose.  Within 
twenty  years  of  its  first  publication  in  1624  the  book 
went  through  five  editions,  and  it  is  even  said  to  have 
been  translated  into  Dutch;  but  for  the  next  two 
hundred  years  it  was  practically  forgotten,  and  only 
reappeared  in  three  somewhat  unsatisfactory  reprints 
about  the  year  1 840.  These  have  become  scarce,  and 
it  is  now  difficult  to  obtain  any  copy  of  the  book. 

Perhaps  the  fact  most  necessary  for  a  true  under- 
standing of  Donne's  personality,  and  one  which  it  is 
easy  to  miss  completely  when  reading  Walton's  Life, 
is  that  despite  all  vicissitudes  of  fortune,  despite  even 
the  apparent  changes  in  his  character,  Donne  himself 
was  always  essentially  the  same.  "Antes  Muerto  que 
Mudado"  was  his  youthful  motto;  and  just  as  Walton 
mistook  and  exaggerated  the  change  which  took  place 

viii  Introduction 

in  Donne's  character,  so  he  mistranslated  these  words: 
"How much  shall  I  be  chang'd,  Before  I  am  chang'd !" 
and  exclaimed,  "If  that  young,  and  his  now  dying 
Picture,  were  at  this  time  set  together,  every  beholder 
might  say,  Lord  I  How  much  is  Doctor  Donne  already 
chang'd  before  he  is  chang'd!"  (See  Lives •,  ed.  1 675.) 
But  Donne's  Spanish  motto  really  meant "  Rather  dead 
than  changed,"  and  a  less  blindly  adoring  worshipper 
than  Walton  would  have  seen  in  both  Donne's  por- 
traits, that  of  the  gallant  young  adventurer,  and  that 
of  the  Dean  in  his  shroud,  something  that  indeed 
would  die  before  it  changed.  His  passions  were  always 
the  same,  though  in  later  life  they  became  the  "sanc- 
tified passions"  which  he  speaks  of  in  his  sermons. 

Indeed  the  outward  change  was  very  great;  but  it 
was  not  the  point  of  view,  it  was  the  object  of  his 
outlook,  that  had  altered.  And  the  change  was  a  slow 
process,  which  started  with  what  Walton  calls  "the 
remarkable  error  of  his  life,"  his  marriage.  It  began 
when  he  settled  in  his  "poor  hospital"  at  Mitcham, 
and  gradually  increased  from  1605  till  161 7,  a 
period  during  which  he  was  vexed,  as  Jane  Austen 
says  of  one  of  her  characters,  with  "a  superfluity  of 
children,  and  a  want  of  almost  everything  else." 
Donne  "almost  spent  all  his  time,"  as  he  says  in  the 
Devotions  (p.  46),  "in  consulting  how  he  should 
spend  it."  How  bitterly  he  suffered  during  these  years 
of  poverty  can  be  gathered  from  the  letters  he  wrote 

Introduction  ix 

to  his  friends  at  the  time.  In  1 6 1 5  he  recovered  from 
what  he  calls  his  "vertiginous  giddines,"  and  took 
orders,  and  two  years  later  his  wife  died.  This,  more 
than  anything  else,  accounts  for  the  "sanctification" 
of  his  character.  It  had  the  most  profound  influence 
on  his  remaining  years,  and  it  is  from  this  date,  1 6 1 7, 
that  the  truly  "religious"  period  of  his  life  begins. 

To  one  who  reads  Walton's  words  carefully  it  must 
be  obvious  that  Anne  Donne,  of  whom  unfortunately 
we  know  very  little,  influenced  him  more  than  any 
other  person.  They  were  blessed  with  "so  mutual  and 
cordial  affections,  as  in  the  midst  of  their  sufferings 
made  their  bread  of  sorrow  taste  more  pleasantly  than 
the  banquets  of  dull  and  low-spirited  people";  with 
her  "he  had  divided  so  many  pleasant  sorrows  and 
contented  fears,  as  common  people  are  not  capable 
of,"  and  at  her  death  "his  very  soul  was  elemented  of 
sorrow."  So  in  his  Holy  Sonnets  Donne  wrote  himself, 

Since  she  whom  I  loved  hath  paid  her  last  debt. . . 
Wholly  on  heavenly  things  my  mind  is  sett. 

His  worldly  ambition  was  at  an  end;  religious  ardour 
and  a  new  devotion  to  God  leave  their  stamp  on 
everything  he  wrote  afterwards.  But  beneath  lay 
unquenched  the  same  fire  that  had  inspired  the  pas- 
sionate lover  and  poet.  The  same  man  wrote  the 
Songs  and  Sonets  and  Death's  Due//.  Not  only  with 
an  equal,  but  with  the  same,  ardour,  did  he  devote 
himself  to  the  world  and  to  Heaven.  This  is  not  the 

x  Introduction 

only  resemblance  between  Donne  and  that  other  great 
convert,  Saint  Paul;  both  give  the  same  impression  of 
huge  strength  and  of  a  grim  asceticism,  and  both  felt, 
with  a  conviction  that  has  rarely  been  equalled,  the 
personality  of  the  God  whom  they  adored. 

And  yet,  "sincerely  devotional  as  Donne  tried  to 
be  in  the  final  phase,  there  lingers  about  him  some- 
thing unexorcised,  as  if  Pagan  incense  were  burning 
in  a  Christian  crypt1."  And  in  the  Devotions  we  see 
quite  clearly  what  Donne  was  in  this  "final  phase"; 
the  book  was  written  during  a  very  serious  illness  in 
1623,  six  years  after  the  death  of  his  wife,  and  two 
years  after  his  appointment  to  the  Deanery  of  St, 
Paul's.  His  death  was  actually  not  very  far  distant. 
Here  in  the  Devotions  we  are  admitted  to  the  "  Christian 
crypt,"  we  see  Donne's  passions  unveiled,  in  hopes 
and  prayers  and  expostulations,  and  in  vehement  de- 
clarations of  repentance.  We  see  into  the  mind  of 
Jack  Donne,  the  young  adventurer,  of  John  Donne, 
the  courtly  admirer  of  the  Countess  of  Bedford,  of 
Anne  Donne's  improvident  and  loving  husband,  and 
of  Doctor  Donne,  the  ascetic  Dean  of  St  Paul's.  All 
are  parts  played  by  one  man,  and  the  "  Pagan  incense" 
which  still  lingers  in  the  air  only  proves  the  sincerity 
of  his  later  passion. 

But  the  Devotions  differ  from  the  Sermons,  the  chief 

1  From  Aspects  of  the  Italian  Renaissance,  by  Rachel  Annand 
Taylor,  1923,  p.  288. 

Introduction  xi 

product  of  his  later  years.  He  has  no  need  to  be 
conscious  of  his  auditory,  his  own  dignity,  or  the 
Cathedral  in  which  he  preached,  for  he  is  concerned 
only  with  his  own  soul,  and  has  before  him  the 
prospect  of  immediate  death.  Here,  says  Walton,  he 
set  down  "the  most  secret  thoughts  that  then  possessed 
his  soul  paraphrased  and  made  public;  a  book  that 
may  not  unfitly  be  called  a  Sacred  Picture  of  Spiritual 
Ecstasies ,  occasioned  and  made  appliable  to  the  emer- 
gencies of  that  sickness."  These  passionate,  un- 
adorned, "secret"  thoughts  give  the  book  an  intimate 
quality  quite  unique  in  Donne's  writings. 

"We  are  tempted  to  declare,"  says  Mr  Gosse  {Life 
and  Letters,  ii,  p.  291),  "that  of  all  great  men  he  is 
the  one  of  whom  least  is  essentially  known."  Para- 
doxically, the  more  one  knows  of  Donne,  the  more 
one  feels  this  to  be  true;  the  more  one  reads  his  reve- 
lations of  himself,  the  more  is  one  mystified  as  to  what 
he  is  revealing.  There  is  something  unreal  about  him; 
there  are  characters,  farther  removed  from  us  by  time 
and  association,  whom  we  feel  that  we  know  with  an 
intimacy  altogether  satisfying.  It  is  easier — and  a 
modern  artist  has  indeed  done  so1 — to  picture  him 
arriving  in  Heaven,  than  walking  down  a  street.  It 
is  true  that  an  inimitable  description  of  his  appearance, 
his  conversation,  and  his  charm,  has  been  given  us  by 

1  "John  Donne  arriving  in  Heaven,"  an  oil  painting  by  Stanley 

xii  Introduction 

Walton;  we  can  gather  from  his  letters  many  of  his 
habits  and  mannerisms;  we  possess  portraits  of  him 
which  we  cannot  doubt  are  like  the  man  himself;  yet 
it  is  difficult,  if  not  impossible,  to  reconstruct  a  picture 
of  the  Dean  of  St  Paul's  living  an  every-day  life,  and 
to  reconcile  it  with  the  Donne  who  lives  in  that  Dean's 

The  explanation  probably  is  that  the  writings  which 
reveal  him  most  clearly  were  written  in  moments  of 
intense  exaltation.  There  are  two  ways  of  arriving  at 
the  pitch  of  emotion  necessary  for  the  production  of 
such  writings  as  Donne's.  One  is  the  absolute  sur- 
render to  pleasure,  and  the  sacrifice  of  the  ordinary 
standard  of  morals;  the  other  is  the  complete  banish- 
ment of  pleasure,  and  the  consistent  living  up  to  an 
ideal.  Donne  adopted  both  of  these.  His  greatest 
poem,  The  Ex  taste,  shows  how  completely  body,  mind 
and  soul  were  enveloped  in  love,  and  an  attitude  of 
fierce  indulgence  marks  all  his  poems.  Rupert  Brooke 
said  that  "for  width  and  depth  he  is  incomparably  the 
greatest  of  our  love-poets":  his  love-poems  show  that 
this  is  unquestionably  true.  Still  more  intimate  is  the 
picture  given  us  in  the  writings  inspired  by  his  re- 
ligious emotions.  The  austerity  of  his  last  years  is  but 
faintly  indicated  by  Walton,  who  says  that  "now  all 
his  studies,  which  had  been  occasionally  diffused,  were 
all  concentred  in  divinity.  Now  he  had  a  new  calling, 
new  thoughts,  and  a  new  employment  for  his  wit  and 

Introduction  xiii 

eloquence";  and  again,  "the  latter  part  of  his  life  may 
be  said  to  be  a  continued  study;  for  as  he  usually 
preached  once  a  week,  if  not  oftener,  so  after  his 
sermon,  he  never  gave  his  eyes  rest,  till  he  had  chosen 
out  a  new  text,  and  that  night  cast  his  sermon  into  a 
form,  and  his  text  into  divisions."  Only  on  Saturday 
did  he  give  "himself  and  his  mind  a  rest  from  the 
weary  burthen  of  his  week's  meditations."  But  per- 
haps we  can  best  realise  what  Donne  was  in  his  last 
years  by  studying  the  strangely  attractive — and  to  some 
(still  more  strangely)  repulsive — portrait  which  is  the 
frontispiece  to  Deatfis  Duel!.  All  the  pleasures  and 
all  the  comforts  of  a  worldly  life  had  been  sacrificed 
to  the  contemplation  of  "heavenly  things."  In  the 
Devotions  this  ardent  asceticism  reaches  its  climax:  the 
menace  of  death  was  the  signal  for  the  enwrapping  of 
all  the  faculties  of  body,  mind,  and  soul  in  a  fervent 
adoration  of  God. 

But  even  this  book  does  not  banish  the  enigmatic 
atmosphere  of  unreality  that  surrounds  him;  rather  it 
makes  it  more  intense.  It  is  as  if  we  tried  to  study 
a  man's  features  with  a  ray  too  piercing:  the  light 
dazzles,  and  does  not  illumine. 

The  religious  exaltation  of  the  Devotions  is  some- 
times equalled  by  certain  passages  in  the  Sermons. 
Otherwise  it  is  approached  only  in  some  of  the  Divine 
Poems,  in  the  Holy  Sonnets,  and  in  the  three  great 
Hymns  (one  at  least  of  which  was  composed  during 

xiv  Introduction 

this  same  illness).    There  too  the  cry  comes  straight 

from  the  heart  and  goes  straight  to  God,  and  there  the 

consciousness  of  sin  and  the  sinner's  refuge  in  God 

are  the  main  themes: 

Spit  in  my  face  you  Jewes,  and  pierce  my  side, 
Buffet,  and  scoffe,  scourge,  and  crucifie  mee, 
For  I  have  sinn'd,  and  sinn'd,  and  onely  hee, 
Who  could  do  no  iniquitie,  hath  dyed. 

The   Holy  Sonnets  were  composed  after  his  wife's 

death,  and  the  fourth  of  them  appears  to  refer  to  a 

dangerous  illness,  perhaps  the  same  as  occasioned  the 

composition  of  the  Devotions — 

O  my  black  Soule !  now  thou  art  summoned 
By  sicknesse,  deaths  herald,  and  champion 

In  these  Sonnets  also  is  manifest  the  triumphant  cer- 
tainty of  the  soul's  ultimate  victory  over  death — "Death 
be  not  proud" — which  is  one  of  the  chief  inspirations 
of  this  book;  and  in  both  the  body,  as  nowhere  else  in 
Donne's  works,  seems  almost  in  danger  of  losing  its 
place  in  his  great  triumvirate  of  body,  mind,  and  soul. 

It  is,  says  Professor  Grierson,  the  "beating  as  it 
were  against  the  bars  of  self  in  the  desire  to  break 
through  to  a  fuller  apprehension  of  the  mercy  and 
love  of  God1,"  which  forms  the  note  of  Donne's  later 
poems,  and  no  better  description  can  be  given  of  the 
impulse  behind  the  Prayers  and  Expostulations  in  this 

This  revelation  of  Donne's  soul  is  the  chief  interest 

1  Poems,  ii,  p.  liii. 

Introduction  xv 

of  the  Devotions,  but  by  reason  of  its  intimacy  the  book 
falls  shorter  of  literary  perfection  than  do  the  Sermons, 
and  sometimes  even  exaggerates  the  faults  of  style 
which  mar  them.  Much  may  be,  and  has  been,  said 
of  Donne's  "tortuous"  and  "twisted"  style,  his  mis- 
placed ingenuity,  his  extravagant  conceits,  and  his 
tiresome  learning.  From  the  last  fault  the  Devotions 
are  entirely  free,  for  Donne  had  not,  when  he  wrote 
them,  the  opportunity  of  consulting  the  obscure  and 
dull  authors  whose  quibblings  fill  too  many  pages  of 
his  Sermons,  but  his  "ingenuity,"  his  "conceits,"  his 
"tortuous  style,"  are  perhaps  more  evident  here  than 
anywhere  else.  Yet  in  spite  of  them  all  the  book 
contains  some  of  the  most  beautiful  prose  he  ever 
wrote.  Examples  will  be  found  in  his  wonderful 
Expostulation  on  "hearts"  (pp.  63-65),  and  in  the 
lovely  passage  beginning  "All  mankinde  is  of  one 
Author"  (p.  97).  Moreover,  it  is  fairer  to  call  his 
method  of  thought  "tortuous"  and  "unnatural"  than 
his  style.  When  he  wrote  down  his  thoughts,  his  un- 
adorned, "most  secret"  thoughts,  as  the  Devotions 
show,  they  were  usually  of  a  curious  and  subtle  nature, 
and  he  did  not  write  merely  in  order  to  exercise  his 
ingenuity.  But  because  the  thought  itself  is  often  very 
difficult  to  follow,  and  the  ideas  do  not  seem  natural 
to  an  ordinary  mind,  Donne  is  too  often  set  down  as 
an  obscure  and  artificial  writer.  In  his  poetry  this 
charge  may  sometimes  be  justified,  but  when  he  is 

xvi  Introduction 

writing  on  what  may  be  his  deathbed,  and  writing  of 
all  that  concerns  him  most  vitally,  we  realise  that  this 
method  was  part  of  his  nature,  and  that  it  is  when  he 
is  most  in  earnest  that  we  can  be  least  sure  of  a  regular 
pattern  in  his  thought. 

If  Donne's  thinking  leads  him  into  obscurity  of 
style,  it  may  be  argued  with  justice  that  the  thought 
itself  cannot  be  always  striking  or  interesting;  the  idea 
should  triumph  over  the  expression,  if  it  is  worth 
expressing  at  all.  Intellectual  laziness  on  the  part  of 
his  readers  is  no  doubt  the  reason  for  much  that  has 
been  said  against  Donne  ;<l)ut  it  is  equally  true  that 
often  in  this  book,  as  in  almost  all  his  works,  his 
thoughts  seem  laboriously  and  with  little  profit  to  ex- 
plore very  barren  country,  j  But  a  mind  like  Donne's 
could  not  dwell  long  on  any  subject,  however  little  the 
subject  may  attract  us,  without  discovering  some  aspect 
that  surprises  us,  or  drawing  some  conclusion  which 
makes  us  think.  At  any  moment  his  basest  alloy  may 
be  transmuted  to  the  purest  gold.  Donne,  as  De 
Quincey  says,  combined  "the  last  sublimation  of  dia- 
lectical subtlety  and  address  with  the  most  impassioned 
majesty";  and  so  even  his  apparently  most  artificial 
and  elaborate  images  are  often  spontaneously  mingled 
with  the  flow  of  his  sincerest  devotion,  and  are  indeed 
the  only  form  in  which  he  could  express  it.  However 
much  his  conceits  may  at  times  annoy  us,  artifice 
achieves  effects  which  simplicity  cannot  hope  for. 

Introduction  xvii 

A  good  example  may  be  taken  from  the  last  page  of 
his  last  sermon,  Death's  Due//,  where  he  describes  the 
darkening  of  the  earth  at  the  crucifixion:  "Then 
those  glorious  eyes  grew  so  faint  in  their  sight,  so  as 
the  sun,  ashamed  to  survive  them,  departed  with  his 
light  too." 

In  his  most  passionate  prayers,  just  as  in  his  most 
passionate  love-poems,  Donne's  mind  is  for  ever  em- 
barking upon  "voyages,  and  peregrinations  to  fetch 
remote,  and  precious  metaphors' ';  and  it  fetches 
metaphors  from  the  absurdly  every-day  businesses  of 
life.  Sometimes  they  are  elaborated  till  they  seem  to 
have  lost  their  original  inspiration,  but  there  is  never 
any  effort  in  their  introduction  or  their  applica- 
tion. Donne  is  always  awake  to  the  apparent  ab- 
surdity of  the  illustration,  but  he  insists  on  using  his 
own  ideas  without  interference.  This  extraordinarily 
modern  "awareness  of  the  workings  of  his  own  mind," 
as  Mr  Pearsall  Smith  has  called  it,  is  nowhere  put 
more  plainly  before  us  than  in  the  Devotions. 

The  general  effect  of  his  prose  on  a  modern  reader 
is  discussed  at  length  in  Mr  Pearsall  Smith's  excellent 
introduction  to  his  Selections  from  the  Sermons,  and  it 
has  been  summed  up  with  more  than  his  usual  per- 
ception by  Dean  Alford  [Donne's  Works,  i,  p.  xix); 
though  it  is  somewhat  melancholy  to  reflect  that  the 
treasures  which  Alford  himself  avowedly  sought  in 
the  Sermons  were  not  those  of  "diction,  or  genius,  or 

xviii  Introduction 

power  of  thought":  he  found  there  rather  "a  distinct 
and  clear  exposition  of  the  doctrine  of  the  redemp- 
tion," and  "a  genuine  body  of  orthodox  divinity  (in 
the  best  sense  of  the  words)." 

It  is  impossible  to  give  any  but  a  general  descrip- 
tion of  the  contents  of  the  Devotions^  for  the  book 
pretends  to  be  nothing  but  a  collection  of  musings, 
divided  up  into  a  series  of  "Meditations"  "Expostu- 
lations" and  "Prayers"  without  any  singleness  of 
plan  or  idea.  It  is  in  the  "Meditations"  that  the 
human  side  of  Donne's  character  is  most  apparent. 
They  are,  as  the  title  of  the  book  declares,  meditations 
upon ' '  our  humane  condition ' ' ;  they  consider  it  in  all  its 
aspects,  and  they  are  the  reflections  of  a  subtle,  many- 
sided  mind,  the  mind  of  one  who  has  had  profound 
experience  of  life,  and  whose  experience  has  taught 
him  an  almost  deliberately  exaggerated  and  cynical 
pessimism.  "  With  his  strange  satiric  code  of  language, 
he  dissects  as  with  fine  steel  the  curious  throbbing 
matter  of  the  heart1,"  and  of  the  mind  too;  he  is 
scornful  of  man's  weakness  and  of  men's  weaknesses, 
with  both  of  which  he  is  so  well  acquainted,  and  no- 
thing he  has  learned  from  either  is  too  trivial  or  too 
sublime  for  his  pen. 

The  "emergencies"  of  his  sickness  suggest  the 
subject  for  each  meditation:  change,  fear,  consultation, 
kings,  sleep,  bells,  the  heart;  and  he  discusses  them 

1  Aspects  of  the  Italian  Renaissance^  p.  287. 

Introduction  xix 

with  illustrations  drawn  from  the  Old  Testament,  from 
History,  and  from  men  as  he  knew  them.  Whole 
chapters  are  devoted  to  one  metaphor,  while  he  likens 
men  to  trees  in  a  garden,  or  "little  worlds,"  or  tenants 
of  the  farm  of  life.  The  eternity  of  kings  ("an 
eternity  of  three  score  and  ten  yeares"),  "is  in  the 
Apothecary es  shop";  and  "those  that  are  greats  and 
pretend,  and  yet  are  loth  to  come,"  find  his  infection 
an  excellent  excuse  for  keeping  away  from  his  bed- 
side. There  are  many  examples  of  the  wit  which 
had  delighted  his  earlier  admirers,  and  one  or  two 
direcdy  autobiographical  touches  add  an  interest  to  the 
pages.  He  describes  (p.  46)  more  clearly  and  fully 
than  elsewhere  in  his  later  writings,  the  circumstances 
in  which  he  entered  the  ministry,  and  his  indebtedness 
to  King  James  for  his  decision.  Mr  Gosse1  has  noticed 
another  remark,  perhaps  a  memory  of  early  childhood, 
where  he  says,  on  p.  8,  "My  parents  would  not  give 
mee  over  to  a  Servants  correction."  The  bells  "of 
the  Church  adjoyning"  remind  him  of  his  foreign 
travels,  and  of  bells  he  had  heard  at  Antwerp  and 
Rouen,  and  he  tells  a  curious  story  of  a  "Bell  in  a 
Monastery"  Mr  Gosse  has  given  us  a  picture  of  him3, 
"lying  there  all  alone,  propped  up  in  state  in  his  great 
dark  chamber;  scribbling  these  funereal  conceits  on  a 
tablet  that  rests  against  the  fold  of  the  coverlet,  while 
'that  striking  clock  that  I  ordinarily  wear'  ticks  on 

1   Life  and  Letters,  i,  p.  14.  2  Ibid,  ii,  p.  183. 

xx  Introduction 

the  table  at  his  side."  Donne  adds  to  the  picture 
himself,  and  one  of  the  pleasantest  of  all  the  glimpses 
of  the  Dean  that  are  afforded  us  is  given  in  his  own 
words  describing  the  music  which  came  from  the 
church  through  his  window,  and  how  "Where  I  lie, 
I  could  heare  the  Psa/me,  and  did  joine  with  the 
Congregation  in  it"  (p.  95). 

So^lie  meditates,  "with  some  passages  of  incom- 
parable charm,"  on  the  funeral  bell,  while  the  illness 
takes  its  course,  and  at  length  he  is  allowed  to  leave 
his  bed.  His  description  of  his  feelings  on  rising  is 
very  curious,  and  he  recurs,  as  so  frequently  in  his 
works,  to  the  new  doctrines  which  were  disturbing  his 
mind:  "I  am  up,  and  I  seeme  to  stand,  and  I  goe 
round;  and  I  am  a  new  Argument  of  the  new  Philo- 
sophic, That  the  Earth  moves  round;  why  may  I  not 
beleeve,  that  the  whole  earth  moves  in  a  round  motion, 
though  that  seeme  to  mee  to  stand,  when  as  I  seeme 
to  stand  to  my  Company,  and  yet  am  carried,  in  a  giddy, 
and  circular  motion,  as  I  stand?"  (p.  128). 

The  reader  may  often  be  struck  with  the  similarity 
between  the  ideas,  phrases  and  metaphors  in  this  book 
and  in  the  rest  of  Donne's  writings,  particularly  his 
Sermons,  but  sometimes  even  the  poems  of  his  early 
youth.  In  order  to  connect,  as  it  were,  the  Devotions 
with  the  other  writings  some  of  these  similarities  are 
pointed  out  in  the  notes  to  the  present  edition,  and  no 
doubt  many  more  could  be  collected.  They  certainly 

Introduction  xxi 

throw  an  interesting  light  on  the  workings  of  Donne's 
mind.  A  comparison  of  such  passages  might  also  help 
to  place  some  of  the  undated  sermons,  but  they  are 
so  widely  scattered  that  it  is  often  impossible  to  make 
any  definite  statement.  Whole  sentences  from  the 
Devotions  are  sometimes  repeated  in  sermons  which 
we  know  to  have  been  preached  at  dates  quite  distant 
from  the  composition  of  the  book.  Particular  atten- 
tion has,  however,  been  given  to  two  sermons  which 
appear  in  the  folio  of  1 649  between  those  dated  April 
1624,  and  January  162^,  which  Miss  Spearing1 
assigns  to  the  period  during  which  Donne  was  Vicar 
of  St  Dunstan's,  and  which  might  reasonably  be  ex- 
pected from  their  position  to  belong  to  1624.  The 
second  (no.  xlviii  of  Fifty  Sermons,  1649) ls  identified 
by  Mr  Gosse  (Life  and  Letters,  ii,  p.  94)  with  that 
preached  on  his  wife's  death,  which  Walton  tells  us 
was  preached  on  the  same  text  {Lamentations  1.  1), 
but  at  St  Clement's  Church.  It  seems  most  likely,  as 
Miss  Spearing  suggests,  that  this  is  an  entirely  different 
sermon  on  the  same  text,  and  is  rightly  included 
amongst  those  preached  at  St  Dunstan's.  A  com- 
parison of  both  these  sermons  with  the  Devotions 
alone  is  not  enough,  perhaps,  to  make  any  final  de- 
cision as  to  their  date,  but  they  contain  more  noticeable 
similarities  to  passages  in  the  Devotions  than  occur  in 

1  "A  Chronological  Arrangement  of  Donne's  Sermons,"  in  The 
Modern  Language  Review,  Oct.  19 13. 

xxii  Introduction 

most  of  his  other  sermons,  and  taken  together  they 
leave  a  very  strong  impression  that  they  were  written 
while  the  ideas  which  inspired  the  book  were  still 
fresh  in  his  mind.  Most  of  the  similarities  are  in  them- 
selves slight,  but  one  will  serve  as  an  example.  On 
the  first  page  of  Sermon  xlviii  Donne  says,  "But  in 
all  this  depression  of  his,  in  all  his  exinanition,  and 
evacuation,  yet  he  had  a  crown...,"  and  three  lines 
later  "evacuate"  and  "annihilate"  occur  together. 
On  page  122  of  the  Devotions  Donne  ends  his  medi- 
tation with  this  sentence:  "I  am  ground  even  to  an 
attenuation^  and  must  proceed  to  evacuation^  all  waies 
to  exinanition  and  annihilation."  Perhaps  the  fact 
that  both  passages  contain  a  collection  of  the  same 
extraordinary  words  is  merely  a  coincidence;  but  such 
instances,  collectively  more  striking,  abound  in  these 

The  Devotions  are  no  model  for  a  handbook  of 
piety,  no  collection  of  prayers  such  as  their  title 
implies;  their  familiar  invocations  of  the  Trinity  as 
"you  three,"  and  their  reference  to  our  bodies  at  the 
Resurrection  as  our  "old  clothes,"  for  instance,  seem 
to  have  shocked  Dr  Jessopp  in  his  Life  of  Donne1. 
The  book  is  not  a  model  of  Donne's  prose  style, 
though  it  does  contain  glorious  examples  of  his  work; 
its  value  is  not  its  philosophy,  its  theology,  or  any 
reasoning   or   argument   that  it   contains;   but  it  is 

1   In  the  Leaders  of  Religion  series,  1897. 

Introduction  xxiii 

extraordinarily  interesting  as  a  unique  revelation  of  a 
unique  mind.  It  shows  us  the  intensity  and  the  com- 
plexity of  Donne's  feelings;  it  shows  us  his  personal 
philosophy — not  his  studied  opinions  on  intellectual 
or  theological  problems,  but  his  secret  thoughts  on 
what  concerned  him  most.  It_does  not  explain,  it 
reveals;  it  makes  clear  that  "natural,  unnatural"  per- 
versity in  Donne's  nature  which  made  him  at  once 
the  most  human  and  the  most  incomprehensible  of 

The  irregularities  of  thought  and  the  strangeness 
of  expression  are  necessary  to  the  completeness  and 
truth  of  the  revelation;  body,  mind  and  soul  are  in- 
separable in  the  vital  things  of  life,  together  they  must 
grasp  "those  absolute  values  of  passionate  experience 
which  are  the  only  excuse  for  the  infinite  and  in- 
tolerable anguish  of  existence1." 

Donne  knew  this  in  love,  and  he  knew  it  in  re- 
ligion, which  was  to  him  the  love  of  God.  In  the 
writings  inspired  by  either  of  these  loves,  where  he 
is  describing  the  "passionate  experience"  of  adora- 
tion, the  faults  of  the  mind,  which  is  the  translator 
of  his  feelings  into  words,  are  obvious  and  frequent. 
But  they  are  necessary,  and  prove  the  genuineness 
and  truth  of  what  he  wrote.  The  Devotions,  our  most 
intimate  picture  of  Donne's  deepest  feelings,  gain  far 
more  than  they  lose  from  the  part  played  by  the 

1  Aspects  of  the  Italian  Renaissance,  p.  81. 

xxiv  Introduction 

intellect  in  their  composition.  Here  Donne's  mind  is 
following  his  soul  on  a  pilgrimage  towards  Heaven, 
through  strange  and  wonderful  lands,  by  unexpected 
and  inexplicable  ways,  and  with  many  turnings,  halts, 
and  digressions;  his  body,  once  the  explorer  of  other 
countries  where  it  found  much  pleasure,  but  no  repose, 
is  the  soul's  companion;  and  in  these  pages  that  sincere 
and  subtle  mind,  a  vivid  but  perverse  historian,  tells 
us  intimately  of  some  of  their  adventures  on  the 
journey,  and  leaves  us  wondering  where  and  how  it 
was  to  end. 


Only  the  Bibliographical  Note  is  signed  by  Mr  Keynes, 
but  his  criticism  and  his  help  have  guided  me  through 
the  whole  book.  I  cannot  say  how  grateful  I  am  both 
to  him  and  to  the  Dean  of  Winchester,  who  has  read 
through  the  proofs  and  has  made  many  helpful  sug- 




Donne's  Devotions  were  first  published  just  300 
years  ago,  in  1 624,  in  a  thick  duodecimo  volume 
of  3  22  leaves.  The  book  was  printed  for  Thomas  Jones 
by  Augustin  Matthewes,  whose  initials  appear  in  the 
imprint  of  most  copies,  though  one  has  been  recorded 
from  which  they  have  been  omitted l.  This  first  edition 
is  a  rare  book,  and  probably  the  issue  was  a  small  one, 
for  it  seems  to  have  been  soon  exhausted  and  was 
reprinted  in  the  same  year.  The  second  edition, 
though  the  text  closely  follows  that  of  the  first,  was 
somewhat  reduced  in  bulk,  containing  only  300  leaves. 
It  is  also  a  rare  book,  but  the  edition  was  sold  in  the 
course  of  two  years,  and  a  third  was  printed  towards 
the  end  of  1626,  again  forming  a  volume  of  300 
leaves.  That  it  was  printed  late  in  the  year  may  be 
inferred  from  the  facts  that  the  colophon  on  the  verso 
of  the  last  leaf  is  dated  1627  and  that  some  copies  have 
this  date  also  on  the  title-page.  Copies  dated  1 627  do 
not,  therefore,  constitute  a  fourth  edition,  as  they  are 
in  every  other  respect  identical  with  those  dated  1626 
and  were  printed  from  the  same  type.  The  third 
edition,  though  by  no  means  a  common  book,  is  more 

1  A  second  copy  with  this  imprint,  formerly  in  the  library  of 
Lord  North,  is  now  in  my  own  possession;  the  title-page  of  this 
copy  is  reproduced  in  the  present  edition. 

xxvi  Bibliographical  Note 

often  to  be  met  with  than  either  of  the  editions  of 
1624.  The  printer's  name  does  not  appear,  but  it  was 
no  doubt  also  from  the  press  of  Augustin  Matthewes, 
as  it  contains  the  same  printer's  flowers  and  initial 
letters  as  before.  These  three  editions  were  all  that 
were  published  in  Donne's  lifetime,  and  they  have 
been  used  as  the  basis  of  the  text  in  the  present 

In  1634,  two  years  after  Donne's  death,  a  fourth 
edition  was  printed  at  the  same  press  as  before,  but  for 
a  new  publisher,  Charles  Greene.  It  was  set  in  some- 
what smaller  type,  making  only  262  printed  leaves, 
and  was  embellished  with  a  frontispiece  delicately  en- 
graved by  William  Marshall.  This  represents  the 
marble  effigy  of  Donne  which  was  formerly  in  old 
St  Paul's,  and,  having  survived  the  fire  of  1666,  is 
still  to  be  seen  in  the  chancel  of  the  present  Cathedral. 
The  effigy  is  surmounted  by  a  skull  wreathed  with 
laurel,  and  is  flanked  by  four  scenes  from  the  Old 
Testament.  In  1638  a  fifth  edition  was  printed  by 
Matthewes  for  Richard  Royston.  The  type  is  some- 
what more  closely  set,  occupying  only  226  printed 
leaves,  and  the  book  has  the  same  frontispiece  as 
before.  Both  these  editions  are  now,  for  no  obvious 
reason,  exceedingly  rare,  being  certainly  less  often  to 
be  found  than  even  the  first  edition  of  1624. 

No  further  editions  were  published  in  England  in 
the  seventeenth  century,  but  it  is  curious  to  find  a 

Bibliographical  Note  xxvii 

definite  statement  that  it  was  translated  into  Dutch  and 
published  at  Amsterdam  in  1655.  The  authority  for 
this  is  Morhof  who  in  his  Po/yhistor  (ed.  2,  17 14, 
lib.  vi,  cap.  iv,  §  18)  states  that  Donne  "Scripsit  et 
Medttationes  super  morbo  suo  sacras,  quae  in  Linguam 
Belgicam  conversae  et  Amstelodami  1655  in  120  editae 
sunt."  No  such  edition,  however,  is  now  known  to 
bibliographers,  and  if  it  indeed  exists  very  few  copies 
can  have  survived.  Perhaps  it  may  yet  emerge  from 
the  obscurity  in  which  it  has  so  long  been  hidden. 

After  the  publication  of  the  fifth  edition  of  1638 
the  Devotions  were  not  again  printed  for  more  than 
two  centuries;  but  at  last  in  1839  they  appeared  at  the 
end  of  the  third  of  the  six  volumes  of  Donne's  Works 
edited  by  Dean  Alford.  This  constitutes  the  sixth 
edition.  The  seventh  edition  was  tastefully  printed 
at  the  Chiswick  Press  and  published  by  William 
Pickering  in  1840.  To  this  edition  were  added  two 
sermons,  that  on  the  death  of  Lady  Danvers  and 
Death's  Due//,  Donne's  own  funeral  sermon,  as  it  was 
called,  and  an  enlargement  of  Marshall's  engraving 
was  inserted  as  frontispiece.  Finally  an  eighth  edition 
was  printed  by  D.  A.  Talboys  at  Oxford  and  published 
in  1 84 1.  In  all  of  these  recent  editions  the  spelling 
was  modernized  and  Donne's  peculiar  use  of  capitals 
and  italics  was  ignored.  Yet  both  these  peculiarities 
were  certainly  deliberate,  so  that  part  of  the  author's 
intention  is  missed  if  they  are  abandoned. 

xxviii  Bibliographical  Note 

These  editions  contain  moreover  numerous  corrup- 
tions, which  are  due  partly  to  the  fact  that  the  texts 
follow  that  of  one  of  the  later  editions  and  partly  to 
errors  made  in  copying  these  originals  when  they  were 
right.  A  few  are  due  to  attempts  on  the  part  of  the 
editors  to  modernize  and  to  emend  the  original  text. 
The  majority  of  these  corruptions  are  unimportant, 
but  they  serve  to  make  nonsense  of  some  passages,  and 
to  spoil  the  point  of  others.  Alford's  emendation  of 
"altercation"  for  "alteration"  on  the  first  page  is  an 
instance  of  this  injudicious  editing. 

The  text  of  the  present  edition,  the  ninth  of  the 
series,  is  based  primarily  on  that  of  the  first  edition, 
but  it  has  been  carefully  collated  with  those  of  the 
second  and  third  editions.  Where  variations  have  been 
detected — chiefly  in  the  use  of  capitals,  italics,  and 
punctuation,  but  occasionally  also  in  words  and 
phrases — that  reading  which  in  the  editor's  judgment 
seemed  to  be  the  best  has  been  adopted.  The  more 
important  of  these  variations  will  be  found  recorded 
in  the  footnotes,  where  also  are  noted  the  few  instances 
in  which  an  emendation  has  been  supplied  by  the 
editor.  The  texts  of  the  editions  of  1634  and  1638, 
published  after  Donne's  death,  have  not  been  re- 
garded as  having  any  authority.  The  original  spelling, 
capital  letters,  and  italics  have  been  restored  (except 
that  j,  v  and  s  have  been  substituted  for  the  archaic 
i,  u  and  f),  so  that  the  book  may  again  be  read  in  very 

Bibliographical  Note  xxix 

much  the  same  form  in  which  it  was  passed  for  press 
by  its  author.  Most  readers  will  appreciate  this  degree 
of  restoration,  which  does  much  to  increase  the  "con- 
temporary" flavour  of  a  work  such  as  the  Devotions. 
The  system  of  punctuation  used  by  Donne  has  intro- 
duced a  question  of  some  difficulty.  The  text  of  the 
Devotions  contains  an  immense  number  of  stops  which 
seem  unnecessary  to  the  sense  and  are  tiresome  to  a 
present-day  reader,  but  it  has  been  thought  best  after 
careful  deliberation  to  allow  the  punctuation  to  re- 
main, with  the  other  typographical  details,  much  as  it 
was  left  by  Donne  himself.  Only  when  his  system 
makes  a  sentence  actually  unintelligible  has  it  been 
altered  so  as  to  conform  to  more  modern  conventions. 
The  notes  at  the  end  of  the  book  give  references, 
as  already  stated,  to  Donne's  other  writings  where  he 
has  used  similar  words  or  phrases,  and  are  in  addition 
designed  to  elucidate  any  obscurities  or  unexplained 
allusions  in  the  text.  Passages  which  may  have  been 
clear  to  a  contemporary  reader  are  sometimes  more 
difficult  to  understand  at  the  present  time. 


The  oil  painting,  which  has  been  reproduced  in 
collotype  as  a  frontispiece  to  the  present  edition, 
seems  to  be  the  best  portrait  of  Donne  that  is  extant, 
but  it  has  never  hitherto  been  accurately  copied.  The 

xxx  Bibliographical  Note 

early  history  of  the  picture  is  not  known,  but  in  1822 
it  was  in  the  possession  of  the  Rev.  Dr  Barrett.  In 
that  year  an  engraving  after  a  drawing  from  the 
picture  by  G.  Clint,  A.R.  A.,  was  published  in  Walker's 
Effigies  Poeticce,  but  thus  interpreted  through  two 
separate  processes  the  painting  lost  much  of  its  original 
character.  It  remained  for  nearly  a  hundred  years  in 
the  possession  of  Dr  Barrett  or  of  his  descendants, 
but  was  disregarded  until  it  was  sold  in  September, 
1919,  with  the  collections  at  Brandon  House,  Suffolk; 
it  was  then  acquired  for  the  National  Portrait  Gallery. 
The  artist  is  not  known.  The  picture  agrees,  however, 
very  closely  with  a  miniature  by  Isaac  Oliver  now  in 
the  Royal  Collection,  which  is  dated  1 6 1 6,  and  was 
clearly  either  made  from  the  oil  painting  or  served  as 
its  source.  The  picture  may  therefore  be  regarded  as 
representing  Donne  at  the  age  of  44,  that  is  to  say, 
only  seven  years  before  he  wrote  his  Devotions.  The 
well-known  portrait,  which  now  hangs  in  the  Deanery 
of  St  Paul's,  was  painted  eight  years  after  his  illness, 
and  seems  to  give  a  much  less  life-like  representation 
of  the  Dean. 



Upon  Emergent  Occasions 




Emergent  Occafions  s  and  fe- 
uerall  ftcps  in  my  Sickncs; 

i.  Meditations  vponevrHu* 
mane  Condition. 

2.  EXPOSTVLATIONS  ,  dffdDc- 

bittmcnts  with  God* 

I .  Prayers,  vf$*  thefeuerAR  Qc« 
C'ifions,  to  him* 

By  Iohn  DoNNE^Dcaneof 
S.  Pm Is,  London. 


Printed  for  Thomas  Iones. 

The  Epistle    Dedicatorie 
to  the  most  excellent  prince 

Prince  CHARLES 

Most  Excellent  Prince, 

I  Have  had  three  Births;  One,  Naturall,  when 
I  came  into  the  World;  One,  Supernatural,  when  I 
entred  into  the  Ministery;  and  now,  a  preter-naturall 
Birth,  in  returning  to  Life,  from  this  Sicknes.  In  my 
second  Birth,  your  Highnesse  Royall  Father  vouch- 
safed mee  his  Hand,  not  onely  to  sustaine  mee  in  it, 
but  to  lead  mee  to  it.  In  this  last  Birth,  /  my  selfe  am 
borne  a  Father:  This  Child  of  mine,  this  Booke,  comes 
into  the  world,  from  mee,  and  with  mee.  And  therefore, 
I  presume  (as  I  did  the  Father  to  the  Father)  to  present 
the  Sonne  to  the  Sonne;  This  Image  of  my  Humilia- 
tion, to  the  lively  Image  of  his  Majesty, your  Highnesse. 
It  might  bee  enough,  that  God  hath  seene  my  Devo- 
tions: But  Examples  of  Good  Kings  are  Commande- 
ments;  And  Ezechiah  with  the  Meditations  of  his 
Sicknesse,  after  his  Sicknesse.  Besides,  as  I  have 
livd  to  see  (not  as  a  Witnesse  onely,  but  as  a  Partaker) 

The  Epistle  Dedicatorie 
the  happinesses  of  a  part  of  your  Royal  Fathers  time, 
so  shall  I  live  (in  my  way)  to  see  the  happinesses  of  the 
times  of  your  Highnesse  too,  if  this  Child  of  mine,  in- 
animated  by  your  gracious  Acceptation,  may  so  long 
preserve  alive  the  Memory  of 

Your  Highnesse 

Humblest  and 



Stationes,  sive  Periodi  in  Morbo, 

ad  quas  referuntur  Meditationes 


i  Insultus  Morbi  primus;  2  Post,  Actio  laesa; 

3  Decubitus  sequitur  tandem;  4  Medicusq;  vocatur; 

5  Solus  adest;  6  Metuit;  7  Socios  sibijungier  instat; 

8  Et  Rex  ipse  suum  mittit;  9  Medicamina  scribunt; 

I  o  Lente  et  Serpenti  satagunt  occurrere  Morbo. 

I I  Nobilibusq;  trahunt,  a  cine  to  corde,  venenum, 
Succis  et  Gemmis;  et  quae  generosa  ministrant 
Ars,  et  Natura,  instil/ant;  1 2  Spirante  Columba, 
Suppositd  pedibus,  revocantur  ad  ima  vapores; 

13  Atq;  Malum  Genium,  numeroso  stigmate,ytfjmf, 
Pellitur  ad  pectus ',  Morbiq;  Suburbia,  Morbus: 

1 4  Idq;  notant  Criticis,  Medici  evenisse  diebus. 

1 5  Inter ea  insomnes  Nodes  ego  duco  Diesq; : 

16  Et  proper  are  meum,  clamant,  e  turre  propinqua 
Obstreperce  Campana?,  aliorum  in  junere,junus. 

1 J  Nunc  lento  sonitu  dicunt,  Morieris;  18  At  inde 
Mortuus  es,  sonitu  celeri,  pulsuq;  agitato. 

1 9   Oceano  tandem  emenso,  aspicienda  resurgit 
Terra;  vident,justis,  Medici,  jam  cocta  mederi 
Se  posse,  indiciis;  20  Id  agunt;  21  Atq;  annuit  Ille 
Qui  per  eos  clamat,  linquas  jam  h3.Z2Lrt  tectum; 

22  Sit  Morbi  Fomes  tibi  Cura;  23  Metusq;  Relabi. 

D  E VO T I O  N  S 

i.  Insultus  Morbi 


The  first  alteration,  The  first 
grudging  of  the  sicknesse. 


|Ariable,    and    therfore    miserable    condition    of 
Man;  this  minute  I  was  well,  and  am  ill,  this 
I  minute.    I  am  surpriz'd  with  a  sodaine  change, 
,and  alteration   to  worse,  and  can  impute  it  to 
no  cause,  nor   call   it  by  any  name.    We  study  Healthy  5 
and  we  deliberate  upon  our  meats,  and  drink,  and  ayre, 
and  exercises,  and  we  hew,  and  wee  polish  every  stone, 
that  goes  to  that  building;  and  so  our  Health  is  a  long 
and  a  regular  work;    But  in  a  minute  a  Canon  batters 
all,  overthrowes  all,  demolishes  all;  a  Sicknes  unprevented  10 
for  all  our  diligence,  unsuspected  for  all  our  curiositie;  nay, 
undeserved,  if  we  consider  only  disorder,  summons  us, 
seizes  us,  possesses  us,  destroyes  us  in  an  instant.  O  miser- 
able condition  of  Man,  which  was  not  imprinted  by  God, 
who  as  hee  is  immortall  himselfe,  had  put  a  coale,  a  beame  1 5 
of  Immortalitie  into  us,  which  we  might  have  blowen  into 
aflame,  but  blew  it  out,  by  our  first  sinne;  wee  beggard  our 
selves  by  hearkning  after  false  riches,  and  infatuated  our 
selves  by  hearkning  after  false  knowledge.    So  that  now, 
we  doe  not  onely  die,  but  die  upon  the  Rack,  die  by  the  20 
torment  of  sicknesse;  nor  that  onely,  but  are  preafflicted, 
super-afflicted   with   these  jelousies  and   suspitions,   and 
apprehensions  of  Sicknes,  before  we  can  cal  it  a  sicknes;  we 
are  not  sure  we  are  ill;  one  hand  askes  the  other  by  the 
pulse,  and  our  eye  asks  our  urine,  how  we  do.   O  multi-  25 
plied  misery!  we  die.  and  cannot  enjoy  death,  because  wee 
die  in  this  torment  of  sicknes;  we  are  tormented  with 
sicknes,  and  cannot  stay  till  the f torment' come,  but  pre- 
apprehensions   and   presages,   prophecy  those   torments/ 
which  induce  that  death  before  either  come;  and  our  dis-  30 


solution  is  conceived  in  these  first  changes,  quickned  in  the 
sicknes  it  selfe,  and  borne  in  death,  which  beares  date  from 
these  first  changes.  Is  this  the  honour  which  Man  hath  by 
being  a  title  world,  That  he  hath  these  earthquakes  in  him 
5  selfe,  sodaine  shakings;  these  lightnings,  sodaine  flashes; 
these  thunders,  sodaine  noises;  these  Eclypses,  sodain 
offuscations,  and  darknings  of  his  senses;  these  Blazing 
stars,  sodaine  fiery  exhalations;  these  Rivers  of  blood,  sodaine 
red  waters  ?  Is  he  a  world  to  himselfe  onely  therefore,  that 

10  he  hath  inough  in  himself,  not  only  to  destroy,  and  execute 
himselfe,  but  to  presage  that  execution  upon  himselfe;  to 
assist  the  sicknes,  to  antidate  the  sicknes,  to  make  the 
sicknes  the  more  irremediable,  by  sad  apprehensions,  and 
as  if  he  would  make  a  fire  the  more  vehement,  by  sprinkling 

15  water  upon  the  coales,  so  to  wrap  a  hote  fever  in  cold 
Melancholy,  least  the  fever  alone  should  not  destroy  fast 
enough,  without  this  contribution,  nor  perfit  the  work 
(which  is  destruction)  except  we  joynd  an  artificiall  sicknes, 
of  our  owne  melancholy,  to  our  natural,  our  unnaturall 

20  fever.  O  perplex'd  discomposition,  O  ridling  distemper, 
O  miserable  condition  of  Man.7 



IF  I  were  but  meere  dust  and  ashes,  I  might  speak  unto 
the  Lord,  for  the  Lordes  hand  made  me  of  this  dust, 
and  the  Lords  hand  shall  recollect  these  ashes;  the  Lords 

25  hand  was  the  wheele,  upon  which  this  vessell  of  clay  was 
framed,  and  the  Lordes  hand  is  the  Urne,  in  which  these 
ashes  shall  be  preserv'd.  I  am  the  dust,  and  the  ashes  of  the 
Temple  of  the  H.  Ghost;  and  what  Marble  is  so  precious  ? 
But  I  am  more  then  dust  and  ashes;  I  am  my  best  part,  I  am 

30  my  soule.  And  being  so,  the  breath  of  God,  I  may  breath  back 
these  pious  expostulations  to  my  God.  My  God,  my  God,  why  is 



not  my  soule,  as  sensible  as  my  body  ?  Why  hath  not  my  soule 
these  apprehensions,  these  presages,  these  changes,  these 
antidates,  these  jealousies,  these  suspitions  of  a  sinne,  as  well 
as  my  body  of  a  sicknes  ?  why  is  there  not  alwayes  a  pulse 
in  my  souk,  to  beat  at  the  approch  of  a  tentation  to  sinne  ?  5 
why  are  there  not  always  waters  in  mine  eyes,  to  testifie  to 
my  spiritual  sicknes  ?    I  stand  in  the  way  of  tentations, 
(naturally,  necessarily,  all  men  doe  so :  for  there  is  a  Snake 
in  every  path,  tentations  in  every  vocation)  but  I  go,  I  run, 
I  flie  into  the  wayes  of  tentation,  which  I  might  shun;  nay,  10 
I  breake  into  houses,  wher  the  plague  is;  I  presse  into 
places  of  tentation,  and  tempt  the  devill  himselfe,  and 
solicite  and  importune  them,  who  had  rather  be  left  un- 
solicited by  me.    I  fall  sick  of  Sin,  and  am  bedded  and 
bedrid,  buried  and  putrified  in  the  practise  of  Sin,  and  all  1 5 
this  while  have  no  presage,  no  pulse,  no  sense  of  my 
sicknesse;  O  heighth,  O  depth  of  misery,  where  the  first 
Symptome  of  the  sicknes  is  Hell,  and  where  I  never  see  the 
fever  of  lust,  of  envy,  of  ambition,  by  any  other  light,  then 
the  darknesse  and  horror  of  Hell  it  selfe;  and  where  the  20 
first  Messenger  that  speaks  to  me  doth  not  say,   Thou 
mayst  die,  no  nor  Thou  must  die,  but  Thou  art  dead',  and 
where  the  first  notice,  that  my  Soule  hath  of  her  sicknes,  is 
irrecoverablenes,  irremediablenes :  but,  O  my  God,  Job  did 
not  charge  thee  foolishly,  in  his  temporall  afflictions,  nor  may  25 
I  in  my  spiritual!.  Thou  hast  imprinted  a  pulse  in  our  Soule,' 
but  we  do  not  examine  it;  a  voice  in  our  conscience,  but 
we  do  not  hearken  unto  it.    We  talk  it  out,  we  drinke  it/ 
out,  we  sleepe  it  out;  and  when  we  wake,  we  doe  not  say 
with  Jacob,  Surely  the  Lord  is  in  this  place,  and  I  knew  it  not:  30 
but  though  we  might  know  it,  we  do  not,  we  wil  not.   But 
will   God  pretend  to  make  a   Watch,  and  leave  out  the 
springe}  to  make  so  many  various  wheels  in  the  faculties  of 



Gen.  28. 16. 



Mat.  13.  16. 

2  Reg.  4. 40. 

Pro<v.  13. 

the  soule,  and  in  the  organs  of  the  body,  and  leave  out 
Grace,  that  should  move  them  ?  or  wil  God  make  a  springe, 
and  not  wind  it  up  ?  Infuse  his  first  grace,  and  not  second 
it  with  more,  without  which  we  can  no  more  use  his  first 
5  grace,  when  we  have  it,  then  wee  could  dispose  our  selves 
by  Nature,  to  have  it?  But  alas,  that  is  not  our  case;  we 
are  all  prodigall  sonnes,  and  not  disinherited;  wee  have 
recieved  our  portion,  and  misspent  it,  not  bin  denied  it.  / 
We  are  Gods  tenants  heere,  and  yet  here,  he,  our  Land-lord 
1  o  payes  us  Rents ;  not  yearely,  nor  quarterly ;  but  hourely, 
and  quarterly;  Every  minute  he  renewes  his  mercy,  but  wee 
will  not  understand,  least  that  we  should  bee  converted,  and 
he  should  heale  us. 




OEternall,  and  most  gracious  God,  who,  considered  in 
thy  selfe,  art  a  Circle,  first  and  last,  and  altogether; 
but  considered  in  thy  working  upon  us,  art  a  direct  line, 
and  leadest  us  from  our  beginning,  through  all  our  wayes, 
to  our  end,  enable  me  by  thy  grace,  to  looke  forward  to 
mine  end,  and  to  looke  backward  to,  to  the  considerations 

20  of  thy  mercies  afforded  mee  from  my  beginning;  that  so 
by  that  practise  of  considering  thy  mercy,  in  my  beginning 
in  this  world,  when  thou  plantedst  me  in  the  Christian 
Church,  and  thy  mercy  in  the  beginning  in  the  other  world, 
when  thou  writest  me  in  the  Booke  of  life  in  my  Election, 

25  I  may  come  to  a  holy  consideration  of  thy  mercy,  in  the 
beginning  of  all  my  actions  here :  that  in  all  the  beginnings, 
in  all  the  accesses,  and  approches  of  spirituall  sicknesses 
of  Sinn,  I  may  heare  and  hearken  to  that  voice,  O  thou 
Man  of  God,  there  is  death  in  the  pot,  and  so  refraine  from 

30  that,  which  I  was  so  hungerly,  so  greedily  flying  to.  A 
faithfull  Ambassador  is  health,  says  thy  wise  servant  Solomon. 


Thy  voice  received,  in  the  beginning  of  a  sicknesse,  of  a 

sinne,  is  true  health.    If  I  can  see  that  light  betimes,  and 

heare  that  voyce  early,  Then  shall  my  light  breake  forth  as        Esa.  58. 8. 

the  morning,  and  my  health  shall  spring  forth  speedily. 

Deliver  mee  therefore,  O  my  God,  from  these  vaine  5 
imaginations;  that  it  is  an  overcurious  thing,  a  dangerous 
thing,  to  come  to  that  tendernesse,  that  rawnesse,  that 
scrupulousnesse,  to  feare  every  concupiscence,  every  offer  of 
Sin,  that  this  suspicious,  and  jealous  diligence  will  turne  to 
an  inordinate  dejection  of  spirit,  and  a  diffidence  in  thy  10 
care  and  providence;  but  keep  me  still  establish'd,  both  in 
a  constant  assurance,  that  thou  wilt  speake  to  me  at  the 
beginning  of  every  such  sicknes,  at  the  approach  of  every 
such  sinne ;  and  that,  if  I  take  knowledg  of  that  voice  then, 
and  flye  to  thee,  thou  wilt  preserve  mee  from  falling,  or  15 
raise  me  againe,  when  by  naturall  infirmitie  I  am  fallen: 
doe  this,  O  Lord,  for  his  sake,  who  knowes  our  naturall 
infirmities,  for  he  had  them;  and  knowes  the  weight  of  our 
sinns,  for  he  paid  a  deare  price  for  them,  thy  Sonne,  our 
Saviour,  Chr:  Jesus,  Amen.  20 

2.  Actio  Laesa.  The  strength,  and  the  function 

of  the  Senses,  and  other  faculties 
change  and  faile. 


THe  Heavens  are  not  the  less  constant,  because  they 
move  continually,  because  they  move  continually  one 
and  the  same  way.  The  Earth  is  not  the  more  constant, 
because  it  lyes  stil  continually,  because  continually  it 
changes,  and  melts  in  al  parts  thereof.  Man,  who  is  the  25 
noblest  part  of  the  Earth,  melts  so  away,  as  if  he  were  a 
statue,  not  of  Earth,  but  of  Snowe.  We  see  his  owne  Envie 
melts  him,  he  growes  leane  with  that ;  he  will  say,  anothers 


beautie  melts  him;  but  he  feeles  that  a  Fever  doth  not  melt 
him  like  snow,  but  powr  him  out  like  lead,  like  yron,  like 
brasse  melted  in  a  furnace :  It  doth  not  only  melt  him,  but 
calcine  him,  reduce  him  to  Atomes,  and  to  ashes  \  not  to 
5  water,  but  to  lime.  And  how  quickly  ?  Sooner  than  thou 
canst  receive  an  answer,  sooner  than  thou  canst  conceive 
the  question ;  Earth  is  the  center  of  my  Bodie,  Heaven  is  the 
center  of  my  Soule;  these  two  are  the  naturall  places  of 
those  two ;  but  those  goe  not  to  these  two  in  an  equall  pace : 

10  My  body  falls  downe  without  pushing,  my  Soule  does  not 
go  up  without  pulling:  Ascension  is  my  Soules  pace  and 
measure,  but  precipitation  my  bodies:  And,  even  Angells, 
whose  home  is  Heaven,  and  who  are  winged  too,  yet  had 
a  Ladder  to  goe  to  Heaven,  by  steps.  The  Sunne  who  goes 

1 5  so  many  miles  in  a  minut,  the  Starres  of  the  Firmament, 
which  go  so  very  many  more,  goe  not  so  fast,  as  my  body 
to  the  earth.  In  the  same  instant  that  I  feele  the  first 
attempt  of  the  disease,  I  feele  the  victory ;  In  the  twinckling 
of  an  eye,  I  can  scarse  see,  instantly  the  tast  is  insipid,  and 

20  fatuous;  instantly  the  appetite  is  dull  and  desirelesse: 
instantly  the  knees  are  sinking  and  strengthlesse;  and  in 
an  instant,  sleepe,  which  is  the  picture,  the  copie  of  death,  is 
taken  away,  that  the  Originall,  Death  it  selfe  may  succeed, 
and  that  so  I  might  have  death  to  the  life.    It  was  part  of 

25  Adams  punishment,  In  the  sweat  of  thy  browes  thou  shah  eate 
thy  bread',  it  is  multiplied  to  me,  I  have  earned  bread  in  the 
sweat  of  my  browes,  in  the  labor  of  my  calling,  and  I  have 
it;  and  I  sweat  againe,  and  againe,  from  the  brow,  to  the 


2.  lead, ...y rem,... brasse  1624  (2),  1626]  no  italics  1624(1).  8.  of  those 

two;]  all  edd.  have  "of  these  two;"  but  the  reference  evidently  is  to  Bodie  and  Soule, 
so  that  the  sense  requires  those  for  these.  9.  in  an  equall  pace:]  all  edd.  have 
"place,"  but  the  sense  requires  "pace,"  as  in  Alford  and  Pickering.  22.  the 

picture,  the  copie  of  death,  1626]  the  picture,  the  copy  of  death,  1624  (2);  the 
picture,  the  copy  of  death,  1624  (1). 



sole  of  the  foot,  but  I  eat  no  bread,  I  tast  no  sustenance :  l 
Miserable  distribution  of  Mankind,  where  one  halfe  lackes  \ 
meat,  and  the  other  stomacke. 


DAvid  professes  himself  a  dead  dog,  to  his  king  Saul, 
and  so  doth  Mephibosheth  to  his  king  David:  and  5 
yet  David  speaks  to  Saul,  and  Mephibosheth  to  David.  No 
man  is  so  little,  in  respect  of  the  greatest  man,  as  the 
greatest  in  respect  of  God;  for  here,  in  that,  wee  have  not 
so  much  as  a  measure  to  try  it  by  ;  proportion  is  no  measure 
for  infinitie.    He  that  hath  no  more  of  this  world  but  a  10 
grave,  hee  that  hath  his  grave  but  lent  him,  til  a  better 
man,  or  another  man,  must  bee  buried  in  the  same  grave, 
he  that  hath  no  grave,  but  a  dung-hill,  hee  that  hath  no 
more  earth,  but  that  which  he  carries,  but  that  which  hee 
is,  hee  that  hath  not  that  earth,  which  hee  is,  but  even  in  1 5 
that,  is  anothers  slave,  hath  as  much  proportion  to  God,  as 
if  all  Davids  Worthies,  and  all  the  worlds  Monarchs,  and  all 
imaginations  Gyants  were  kneaded  and  incorporated  into 
one,  and  as  though  that  one  were  the  survivor  of  all  the 
sonnes  of  men,  to  whom  God  had  given  the  world.    And  20 
therefore  how  little  soever  I  bee,  as  God  calls  things  that 
are  not,  as  though  they  were,  I,  who  am  as  though  I  were  not, 
may  call  upon  God,  and  say,  My  God,  my  God,  why  comes 
thine  anger  so  fast  upon  me?   Why  dost  thou  melt  me, 
scatter  me,   poure  me   like  water  upon   the  ground   so  25 
instantly  ?  Thou  staidst  for  the  first  world,  in  Noahs  time, 
120  yeres;  thou  staidst  for  a  rebellious  generation  in  the 
wildernes,  40  yeres,  wilt  thou  stay  no  minute  for  me  ?  Wilt 
thou  make  thy  Processe,  and  thy  Decree,  thy  Citation,  and 
thy  Judgement  but  one  act?  Thy  Summons,  thy  Battell,  thy  3° 
Victorie,  thy  Triumph,  all  but  one  act;  and  lead  me  captive, 

1  Sam.  24. 


2  Sam.  9.  ! 



2  Sam.  24. 

nay,  deliver  me  captive  to  death,  assoon  as  thou  declarest 
me  to  be  enemy,  and  so  cut  me  of  even  with  the  drawing  of 
thy  sword  out  of  the  scabberd,  and  for  that  question,  How 
long  was  he  sicke  ?  leave  no  other  answere,  but  that  the  hand 
5  of  death  pressed  upon  him  from  the  first  minute  ?  My  God, 
my  God,  thou  wast  not  wont  to  come  in  whirlwinds,  but  in 
soft  and  gentle  ayre.  Thy  first  breath  breathed  a  Soule  into 
mee,  and  shall  thy  breath  blow  it  out?  Thy  breath  in  the 
Congregation,  thy  Word  in  the  Church,  breathes  communion, 

10  and  consolation  here,  and  consummation  hereafter;  shall  thy 
breath  in  this  Chamber  breathe  dissolution,  and  destruction, 
divorce,  and  separation  ?  Surely  it  is  not  thou ;  it  is  not  thy 
hand.  The  devouring  sword,  the  consuming  fire,  the 
winds  from  the  wildernes,  the  diseases  of  the  body,  all  that 

15  afflicted  Job,  were  from  the  hand  of  Satan;  it  is  not  thou. 
It  is  thou,  thou  my  God,  who  hast  led  mee  so  continually 
with  thy  hand,  from  the  hand  of  my  Nurce,  as  that  I  know, 
thou  wilt  not  correct  me,  but  with  thine  own  hand.  My 
parents  would  not  give  mee  over  to  a  Servants  correction, 

20  nor  my  God,  to  Satans.  I  am  fallen  into  the  hand  of  God, 
with  David,  and  with  David  I  see  that  his  Mercies  are 
great.  For  by  that  mercy,  I  consider  in  my  present  state, 
not  the  haste,  and  the  dispatch  of  the  disease,  in  dissolving 
this  body,  so  much,  as  the  much  more  hast,  and  dispatch, 

25  which  my  Go^shal  use,  in  recollecting,  and  reuniting  this 
dWagaine  at  the  Resurrection.  Then  I  shall  heare  his  Angels 
proclaime  the  Surgite  Mortui,  Rise  yee  dead.  Though  I  be 
dead,  I  shall  heare  the  voice;  the  sounding  of  the  voice, 
and  the  working  of  the  voice  shall  be  all  one;  and  all  shall 

30  rise  there  in  a  lesse  minute,  than  any  one  dies  here. 

20.  hand  1626]  handes  1624  (1  &  2). 


2.     PRAYER. 

OMost  gracious  God,  who  pursuest  and  perfitest  thine 
own  purposes,  and  dost  not  only  remember  mee  by 
the  .first  accesses  of  this  sicknes,  that  I  must  die,  but 
informe  me  by  this  further  proceeding  therin,  that  I  may 
die  now,  who  hast  not  only  waked  mee  with  the  first,  but  5 
cald  me  up,  by  casting  me  further  downe,  and  clothd  me 
with  thy  selfe,  by  stripping  me  of  my  selfe,  and  by  dulling 
my  bodily  senses,  to  the  meats,  and  eases  of  this  world; 
hast  whet,  and  sharpned  my  spirituall  senses,  to  the  appre- 
hension of  thee,  by  what  steps  and  degrees  soever  it  shall  10 
please  thee  to  go,  in  the  dissolution  of  this  body,  hasten 
O  Lord,  that  pace,  and  multiply,  O  my  God,  those  degrees, 
in  the  exaltation  of  my  Sou/e,  toward  thee  now,  and  to  thee 
then.  My  tast  is  not  gone  away,  but  gone  up  to  sit  at 
Davids  table,  To  tast,  and  see,  that  the  Lord  is  good'.  My  15 
stomach  is  not  gone,  but  gone  up,  so  far  upwards  toward 
the  Suffer  of  the  Lamb,  with  thy  Saints  in  heaven,  as  to  the 
Table,  to  the  Communion  of  thy  Saints  heere  in  earth :  my 
knees  are  weak,  but  weak  therfore  that  I  should  easily  fall 
to,  and  fix  my  selfe  long  upon  my  devotions  to  thee.  A  20 
sound  heart  is  the  life  of  the  flesh ;  and  a  heart  visited  by  thee, 
by  that  visitation  is  a  sound  hart.  There  is  no  soundnesse  in 
my  flesh,  because  of  thine  anger.  Interpret  thine  owne  worke, 
and  call  this  sicknes,  correction,  and  not  anger,  and  there 
is  soundnes  in  my  flesh.  There  is  no  rest  in  my  bones,  because  25 
of  my  sinne;  transferre  my  sinnes,  with  which  thou  art  so 
displeased,  upon  him,  with  whome  thou  art  so  well  pleased, 
Christ  Jesus,  and  there  will  be  rest  in  my  bones :  And,  O  my 
God,  who  madest  thyself  a  Light  in  a  Bush,  in  the  middest 
of  these  brambles,  and  thornes  of  a  sharpe  sicknesse,  30 
appeare  unto  me  so,  that  I  may  see  thee,  and  know  thee 

Psa.  34.  8. 

Prov.  14. 

Psa.  38.  3. 


i  o  Devotions 

to  be  my  God,  applying  thy  selfe  to  me,  even  in  these 
sharp,  and  thorny  passages.  Doe  this,  O  Lord,  for  his 
sake,  who  was  not  the  lesse,  the  King  of  Heaven,  for  thy 
suffering  him  to  be  crowned  with  thornes,  in  this  world. 

3.  Decubitus  sequitur  tandem.  The  Patient  takes  his  bed. 


5  TI  7Ee  attribute  but  one  priviledge  and  advantage  to 

V  V  Mans  body,  above  other  moving  creatures,  that  he 

is  not  as  others,  groveling,  but  of  an  erect,  of  an  upright 

form,  naturally  built,  and  disposed  to  the  contemplation 

of  Heaven.  Indeed  it  is  a  thankfull  forme,  and  recompences 

10  that  soule,  which  gives  it,  with  carrying  that  soule  so  many 
foot  higher,  towards  heaven.}-  Other  creatures  look  to  the 
earth ;  and  even  that  is  no  unfit  object,  no  unfit  contempla- 
tion for  Man ;  for  thither  hee  must  come;  but  because^ Man 
is  not  to  stay  there,  as  other  creatures  are,  Man  in  his 

1 5  naturall  forme,  is  carried  to  the  contemplation  of  that  place, 
which  is  his  home,  Heaven!  This  is  Mans  prerogative;  but 
what  state  hath  he  in  this  dignitie  ?  A  fever  can  fillip  him 
downe,  a  fever  can  depose  him;  a  fever  can  bring  that 
head,  which  yesterday  caried  a  crown  of  gold,  five  foot 

20  towards  a  crown  of  glory,  as  low  as  his  own  foot,  today. 
When  God  came  to  breath  into  Man  the  breath  of  life,  he 
found  him  flat  upon  the  ground ;  when  he  comes  to  with- 
draw that  breath  from  him  againe,  hee  prepares  him  to  it, 
by  laying  him  flat  upon  his  bed.    Scarse  any  prison  so 

25  close,  that  affords  not  the  prisoner  two,  or  three  steps.  The 
Anchorites  that  barqu'd  themselves  up  in  hollowe  trees,  and 
immur'd  themselves  in  hollow  walls;  that  perverse  man, 

Heading.  3.  meditation.  1624  (2),  1626]  2.  meditation  1624  (1),  cor- 
rected in  Errata. 


1 1 

that  barrell'd  himselfe  in  a  Tubb,  all  could  stand,  or  sit, 
and  enjoy  some  change  of  posture.  A  sicke  bed,  is  a  grave; 
and  all  that  the  patient  saies  there,  is  but  a  varying  of  his 
owne  Epitaph.  Every  nights  bed  is  a  Type  of  the  grave: 
At  night  wee  tell  our  servants  at  what  houre  wee  will  rise;  5 
here  we  cannot  tell  our  selves,  at  what  day,  what  week, 
what  moneth.  Here  the  head  lies  as  low  as  the  foot;  the 
Head  of  the  people,  as  lowe  as  they,  whome  those  feete 
trod  upon;  And  that  hande  that  signed  Pardons,  is  too 
weake  to  begge  his  owne,  if  hee  might  have  it  for  lifting  10 
up  that  hand :  Strange  fetters  to  the  feete,  strange  Manacles 
to  the  hands,  when  the  feete,  and  handes  are  bound  so 
much  the  faster,  by  how  much  the  coards  are  slacker;  So 
much  the  lesse  able  to  doe  their  Offices,  by  how  much 
more  the  Sinewes  and  Ligaments  are  the  looser.  In  the  15 
Grave  I  may  speak  through  the  stones,  in  the  voice  of  my 
friends,  and  in  the  accents  of  those  wordes,  which  their 
love  may  afford  my  memory;  Here  I  am  mine  owne  Ghost, 
and  rather  affright  my  beholders,  then  instruct  them;  they 
conceive  the  worst  of  me  now,  and  yet  feare  worse;  they  20 
give  me  for  dead  now,  and  yet  wonder  how  I  doe,  when 
they  wake  at  midnight,  and  aske  how  I  doe  to  morrow. 
Miserable  and,  (though  common  to  all)  inhuman  posture, 
where  I  must  practise  my  lying  in  the  grave,  by  lying  still, 
and  not  practise  my  Resurrection,  by  rising  any  more.  25 


MT  God,  and  my  Jesus,  my  Lord,  and  my  Christ,  my 
Strength,   and   my  Salvation,    I   heare   thee,   and    I 
hearken  to  thee,  when  thou  rebukest  thy  Disciples,  for 
rebuking  them,  who  brought  children  to  thee;  Suffer  little       Mat.  19.  13. 
children  to  come  to  mee,  saiest  thou.    Is  there  a  verier  child  30 

2.  posture.  1624  (2),  1626]  pasture.  1624  (1),  corrected  in  Errata. 



then  I  am  now?    I  cannot  say  with  the  servant  Jeremy \ 
Jer.  i.  6.  Lord,  I  am  a  child,  and  cannot  speake;  but,  O  Lord,  I  am 

a  sucking  childe,  and  cannot  eat,  a  creeping  childe,  and 
cannot  goe;  how  shall  I  come  to  thee?  Whither  shall 
5  I  come  to  thee  ?  To  this  bed  ?  I  have  this  weak  and  childish 
frowardnes  too,  I  cannot  sit  up,  and  yet  am  loth  to  go  to 
bed ;  shall  I  find  thee  in  bed  ?  Oh,  have  I  alwaies  done  so  ? 
The  bed  is  not  ordinarily  thy  Scene,  thy  Climate :  Lord,  dost 
thou  not  accuse  me,  dost  thou  not  reproach  to  mee,  my 

io  former  sinns,  when  thou  layest  mee  upon  this  bed  ?   Is  not 
this  to  hang  a  man  at  his  owne  dore,  to  lay  him  sicke  in 
his  owne  bed  of  wantonnesse  ?   When  thou  chidest  us  by 
Amos  6.  4.  thy  Prophet  for  lying  in  beds  of  Ivory,  is  not  thine  anger 

vented ;  not  till  thou  changest  our  bedds  of  Ivory,  into  beds 
Psal.  132.3.  15  of  Ebony}  David  sweares  unto  thee,  that  hee  will  not  goe 
up  into  his  bed,  till  he  had  built  thee  a  house.  To  go  up  into 
the  bed,  denotes  strength,  and  promises  ease;  But  when 
thou  saiest,  That  thou  wilt  cast  Jesubel  into  a  bed,  thou 
mak'st  thine  own  comment  upon  that,  Thou  callest  the 

20  bed  Tribulation,  great  Tribulation :  How  shal  they  come  to 
thee,  whom  thou  hast  nayled  to  their  bed  ?  Thou  art  in  the 
Congregation,  and  I  in  a  solitude:  when  the  Centurions 
servant  lay  sicke  at  home,  his  Master  was  faine  to  come  to 
Christ;  the  sicke  man  could  not.  Their  friend  lay  sicke  of 

25  the  Palsey,  and  the  four  charitable  men  were  faine  to  bring 
him  to  Christ;  he  could  not  come.  Peters  wives  mother  lay 
sicke  of  a  fever,  and  Christ  came  to  her;  shee  could  not 
come  to  him.  My  friends  may  carrie  mee  home  to  thee, 
in  their  prayers  in  the  Congregation;  Thou  must  come  home 

30  to  me  in  the  visitation  of  thy  Spirit,  and  in  the  seale  of  thy 
Sacrament:  But  when  I  am  cast  into  this  bedd,  my  slacke 
sinewes  are  yron  fetters,  and  those  thin  sheets,  yron  dores 

Ref.   Jer.  1.  6.]  omitted  in  all  edd. 



upon  me;  And,  Lord,  I  have  loved  the  habitation  of  thy 
house,  and  the  place  where  thine  honour  dwelleth :  I  lye  here, 
and  say,  Blessed  are  they,  that  dwell  in  thy  house;  but  I  cannot 
say,  /  will  come  into  thy  house;  I  may  say,  In  thy  feare  will 
I  worship  towards  thy  holy  Temple,  but  I  cannot  say,  in  thy  5 
holy  Temple :  and,  Lord,  the  zeale  of  thy  House,  eats  me  up, 
as  fast  as  my  fever;  It  is  not  a  Recusancie,  for  I  would  come, 
but  it  is  an  Excommunication,  I  must  not.  But  Lord,  thou 
art  Lord  of  Hosts,  and  lovest  Action ;  Why  callest  thou  me 
from  my  calling?  In  the  grave  no  man  shall  praise  thee;  In  10 
the  doore  of  the  grave,  this  sicke  bed,  no  man  shal  heare 
me  praise  thee:  Thou  hast  not  opned  my  lips,  that  my 
mouth  might  shew  thee  thy  praise,  but  that  my  mouth 
might  shew  foorth  thy  praise.  But  thine  Apostles  feare  takes 
hold  of  mee,  that  when  I  have  preached  to  others,  I  myself e  1 5 
should  be  a  cast-way;  and  therefore  I  am  cast  downe,  that 
I  might  not  be  cast  away;  Thou  couldst  take  mee  by  the 
head,  as  thou  didst  Abacuc,  and  carrie  mee  so ;  By  a  Chariot, 
as  thou  didst  Eliah,  and  carrie  me  so ;  but  thou  carriest  me 
thine  own  private  way,  the  way  by  which  thou  carryedst  thy  20 
Sonne,  who  first  lay  upon  the  earth,  and  praid,  and  then 
had  his  Exaltation,  as  himselfe  calls  his  Crucifying,  and  first 
descended  into  hell,  and  then  had  his  Ascension.  jThere  is 
another  Station  (indeed  neither  are  stations  but  prostrations) 
lower  than  this  bed;  To  morrow  I  may  be  laid  one  Story  25 
lower,  upon  the  Floore,  the  face  of  the  earth,  and  next  day 
another  Story,  in  the  grave,  the  wombe  of  the  Earth :  As 
yet  God  suspends  mee  betweene  Heaven  and  Earth,  as  a 
Meteor;  and  I  am  not  in  Heaven,  because  an  earthly  bodie 
clogges  me,  and  I  am  not  in  the  Earth,  because  a  Heavenly  3° 
Soule  sustaines  mee.   And  it  is  thine  owne  Law,  O  God, 

5.  say,  in  thy  holy\  all  edd.  have  say  in  thy  holy. 
69.  10. 

Ref.    69.  9.]  all  edd.  have 

Psa.  26.  8. 


69.  9. 

1  Cor.  9. 27. 

2  Reg.  2. 
1 1. 


Exod.  21. 

Psa.  41.  3. 


that  //"  a  man  bee  smitten  so  by  another,  as  that  hee  keepe  his 
bed,  though  he  dye  not,  hee  that  hurt  him,  must  take  care  of 
his  healing,  and  recompence  him.  Thy  hand  strikes  mee  into 
this  bed;  and  therefore  if  I  rise  againe,  thou  wilt  bee  my 
5  recompence,  all  the  dayes  of  my  life,  in  making  the  - 
memory  of  this  sicknes  beneficiall  to  me,  and  if  my  body 
fall  yet  lower,  thou  wilt  take  my  soule  out  of  this  bath,  and 
present  it  to  thy  Father,  washed  againe,  and  againe,  and 
againe,  in  thine  own  teares,  in  thine  owne  sweat,  in  thine 
10  owne  blood. 

3.     PRAYER. 

OMost  mightie  and  most  merciful  God,  who  though 
thou  have  taken  me  off  of  my  feet,  hast  not  taken 
me  off  of  my  foundation,  which  is  thy  selje,  who  though 
thou  have  removed  me  from  that  upright  forme,  in  which 

15  I  could  stand,  and  see  thy  throne,  the  Heavens,  yet  hast 
not  removed  from  mee  that  light,  by  which  I  can  lie  and 
see  thy  selfe,  who,  though  thou  have  weakened  my  bodily 
knees,  that  they  cannot  bow  to  thee,  hast  yet  left  mee  the 
knees  of  my  heart,  which  are  bowed  unto  thee  evermore; 

20  As  thou  hast  made  this  bed,  thine  Altar,  make  me  thy 
Sacrifice',  and  as  thou  makest  thy  Sonne  Christ  Jesus  the 
Priest,  so  make  me  his  Deacon,  to  minister  to  him  in  a 
chereful  surrender  of  my  body,  and  soule  to  thy  pleasure, 
by  his  hands.    I  come  unto  thee,  O  God,  my  God,  I  come 

25  unto  thee  (so  as  I  can  come,  I  come  to  thee,  by  imbracing 
thy  comming  to  me)  I  come  in  the  confidence,  and  in  the 
application  of  thy  servant  Davids  promise,  That  thou  wilt 
make  all  my  bed  in  my  sicknes se;  All  my  bed;  That  which  way 
soever  I  turne,  I  may  turne  to  thee;  And  as  I  feele  trry 

30  hand  upon  all  my  body,  so  I  may  find  it  upon  all  my  bedde, 
and  see  all  my  corrections,  and  all  my  refreshings  to  flow 



from  one,  and  the  same,  and  all,  from  thy  hand.  As  thou 

hast  made  these  feathers,  thornes,  in  the  sharpnes  of  this 

sicknes,    so,    Lord,  make  these  thornes,  feathers,  againe, 

feathers  of  thy  Dove,  in  the  peace  of  Conscience,  and  in  a 

holy  recourse  to  thine  Arke,  to  the  Instruments  of  true  5 

comfort,  in  thy  Institutions,  and  in  the  Ordinances  of  thy 

Church.  Vorget  my  bed,  O  Lord,  as  it  hath  beejne  a  bedde 

of  sloth,  and  worse  then  sloth,  Take  mee  not,  O  Lord,  at 

this  advantage,  to  terrifie  my  soule,  with  saying,  Now  I 

have  met  thee  there,  where  thou  hast  so  often  departed  10 

from  me;  but  having  burnt  up  that  bed,  by  these  vehement 

heates,  and  washed  that  bed  in  these  abundant  sweats, 

make  my  bed  againe,  O  Lord,  and  enable  me  according  to 

thy  command,  to  commune  with  mine  owne  heart  upon  my        pSal.  4.  4. 

bed,  and  be  still.  To  provide  a  bed  for  all  my  former  sinnes,  1 5 

whilest  I  lie  upon  this  bed,  and  a  grave  for  my  sins,  before 

I  come  to  my  grave;  and  when  I  have  deposed  them  in 

the  wounds  of  thy  Sonn,  to  rest  in  that  assurance,  that  my 

Conscience  is  discharged  from  further  anxietie,  and  my 

soule  from  further  danger,  and  my  Memory  from  further  20 

calumny.    Doe  this,  O  Lord,  for  his  sake,  who  did,  and 

suffered  so  much,  that  thou  mightest,  as  well  in  thy  Justice, 

as  well  as  in  thy  Mercy,  doe  it  for  me,  thy  Sonne,  our 

Saviour,  Christ  Jesus. 

4.  Medicusq;  vocatur.  The  Phisician  is  sent  for. 


IT  is  too  little  to  call  Man  a  little  World-,  Except  God,  25 
Man  is  a  diminutive  to  nothing.  Man  consistes  of 
more  pieces,  more  parts,  then  the  world;  then  the  world 
doeth,  nay  then  the  world  is.  And  if  those  pieces  were 
extended,  and  stretched  out  in  Man,  as  they  are  in  the 
world/ Man  would  bee  the  Gyant,  and  the  Worlde  the  30 




Dwarf e,  the  World  but  the  Map,  and  the  Man  the  World. 
If  all  the  Veines  in  our  bodies,  were  extended  to  Rivers, 
and  all  the  Sinewes,  to  Vaines  of  Mines,  and  all  the  Muscles, 
that  lye  upon  one  another,  to  Hilles,  and  all  the  Bones  to 
5  Quarries  of  stones,  and  all  the  other  pieces,  to  the  propor- 
tion of  those  which  correspond  to  them  in  the  world,  the 
Aire  would  be  too  litle  for  this  Orbe  of  Man  to  move  in, 
the  firmament  would  bee  but  enough  for  this  Starre;  for, 
as  the  whole  world  hath  nothing,  to  which  something  in 

10  man  doth  not  answere,  so  hath  man  many  pieces,  of  which 
the  whol  world  hath  no  representation.  Inlarge  this 
Meditation  upon  this  great  world,  Man,  so  farr,  as  to 
consider  the  immensitie  of  the  creatures  this  world  pro- 
duces; our  creatures  are  our  thoughts,  creatures  that  are 

15  borne  Gyants;  that  reach  from  East  to  West,  from  Earth 
to  Heaven,  that  doe  not  onely  bestride  all  the  Sea,  and 
Land,  but  span  the  Sunn  and  Firmament  at  once;  My 
thoughts  reach  all,  comprehend  all.  Inexplicable  mistery; 
I  their  Creator  am  in  a  close  prison,  in  a  sicke  bed,  any 

20  where,  and  any  one  of  my  Creatures,  my  thoughts,  is  with 
the  Sunne,  and  beyond  the  Sunne,  overtakes  the  Sunne, 
and  overgoes  the  Sunne  in  one  pace,  one  steppe,  every- 
where. And  then  as  the  other  world  produces  Serpents, 
and    Vipers,    malignant,    and    venimous    creatures,    and 

25  Wormes,  and  Caterpillars,  that  endeavour  to  devoure  that 
world  which  produces  them,  and  Monsters  compiled  and 
complicated  of  divers  parents,  and  kinds,  so  this  world, 
our  selves,  produces  all  these  in  us,  in  producing  diseases, 
and  sicknesses,  of  all  those  sorts;  venimous,  and  infectious 

30  diseases,  feeding  and  consuming  diseases,  and  manifold 
and  entangled  diseases,  made  up  of  many  several  ones. 
And  can  the  other  world  name  so  many  venimous,  so  many 
consuming,   so   many  monstrous   creatures,   as   we   can 



diseases,  of  all  these  kindes  ?  O  miserable  abundance,  O 
beggarly  riches!  how  much  doe  wee  lacke  of  having 
remedies  for  everie  disease,  when  as  yet  we  have  not  names 
for  them?  But  wee  have  a  Hercules  against  these  Gyants, 
these  Monster s\  that  is,  the  Phisician;  hee  musters  up  al  the  5 
forces  of  the  other  world,  to  succour  this;  all  Nature  to 
relieve  Man.  We  have  the  Phisician^  but  we  are  not  the 
Phisician.  Heere  we  shrinke  in  our  proportion,  sink  in  our 
dignitie,  in  respect  of  verie  meane  creatures,  who  are 
Phisicians  to  themselves.  The  Hart  that  is  pursued  and  10 
wounded,  they  say,  knowes  an  Herbe,  which  being  eaten, 
throwes  off  the  arrow :  A  strange  kind  of  vomit.  The  dog 
that  pursues  it,  though  hee  bee  subject  to  sicknes,  even 
proverbially,  knowes  his  grasse  that  recovers  him.  And  it 
may  be  true,  that  the  Drugger  is  as  neere  to  Man,  as  to  15 
other  creatures,  it  may  be  that  obvious  and  present  Sim-pies, 
easie  to  bee  had,  would  cure  him;  but  the  Apothecary  is 
not  so  neere  him,  nor  the  Phisician  so  neere  him,  as  they 
two  are  to  other  creatures;  Man  hath  not  that  innate 
instinct,  to  apply  these  naturall  medicines  to  his  present  20 
danger,  as  those  inferiour  creatures  have ;  he  is  not  his  owne 
Apothecary,  his  owne  Phisician,  as  they  are.  Call  back 
therefore  thy  Meditation  again,  and  bring  it  downe; 
whats  become  of  mans  great  extent  and  proportion,  when 
himselfe  shrinkes  himselfe,  and  consumes  himselfe  to  a  25 
handfull  of  dust;  whats  become  of  his  soaring  thoughts, 
his  compassing  thoughts,  when  himselfe  brings  himselfe 
to  the  ignorance,  to  the  thoughtlessnesse  of  the  Grave} 
His  diseases  are  his  owne,  but  the  Phisician  is  not;  hee 
hath  them  at  home,  but  hee  must  send  for  the  Phisician.    30 

23.    Meditation]  all  edd.  have  Meditations 



Job  13.  3. 

Ezec.  47. 

Joh.  5.  6. 

Jer.  8.  22. 

Erclus.  38. 

Ecclus.  38. 


I  Have  not  the  righteousnesse  of  Jo^,  but  I  have  the 
desire  of  Job,  I  would  speake  to  the  Almightie  and  /  would 
reason  with  God.  My  God,  my  God,  how  soone  wouldest 
thou  have  me  goe  to  the  Phisician,  and  how  farre  wouldest 
5  thou  have  me  go  with  the  Phisician  ?  I  know  thou  hast 
made  the  Matter,  and  the  Man,  and  the  Art,  and  I  goe  not 
from  thee  when  I  go  to  the  Phisician.  Thou  didst  not  make 
clothes  before  there  was  a  shame  of  the  nakednes  of  the 
body;  but  thou  didst  make  Phisick  before  there  was  any 

10  grudging  of  any  sicknes;  for  thou  didst  imprint  a  medicinall 
vertue  in  many  Simples,  even  from  the  beginning;  didst 
thou  meane  that  wee  should  be  sicke,  when  thou  didst  so  ? 
when  thou  madest  them  ?  No  more  then  thou  didst  meane, 
that  we  should  sinne,  when  thou  madest  us:  thou  fore- 

15  sawest  both,  but  causedst  neither.  Thou,  Lord,  promisest 
heere  trees,  whose  fruit  shall  bee  for  meat,  and  their  leaves 
for  Medicine.  It  is  the  voyce  of  thy  Sonn,  Wilt  thou  bee 
made  whole?  That  drawes  from  the  patient  the  confession 
that  hee  was  ill,  and  could  not  make  him  selfe  wel.   And 

20  it  is  thine  owne  voyce,  Is  there  no  Phisician?  That  inclines 
us,  disposes  us  to  accept  thine  Ordinance.  And  it  is  the 
voyce  of  the  Wise  man,  both  for  the  matter,  Phisick  it  selfe, 
The  Lord  hath  created  Medicines  out  of  the  Earth,  and  hee 
that  is  wise,  shall  not  abhorre  them,  And  for  the  Arte,  and 

25  the  Person,  The  Phisician  cutteth  off  a  long  disease.  In  all 
these  voyces,  thou  sendest  us  to  those  helpes,  which  thou 
hast  afforded  us  in  that.  But  wilt  not  thou  avowe  that 
voyce  too,  Hee  that  hath  sinned  against  his  Maker,  let  him 
fall  into  the  hands  of  the  Phisician-,  and  wilt  not  thou  affoord 

30  me  an  understanding  of  those  wordes?  Thou  who  sendest 
us  for  a  blessing  to  the  Phisician,  doest  not  make  it  a  curse 



to  us,  to  go,  when  thou  sendest.  Is  not  the  curse  rather  in 
this,  that  onely  hee  falls  into  the  hands  of  the  Phisician, 
that  casts  himself  wholy,  intirely  upon  the  Phisician,  con- 
fides in  him,  relies  upon  him,  attends  all  from  him,  and 
neglects  that  spirituall  phisicke,  which  thou  also  hast  5 
instituted  in  thy  Church :  so  to  fall  into  the  hands  of  the 
Phisician,  is  a  sinne,  and  a  punishment  of  former  sinnes ;  so, 
as  Asa  fell,  who  in  his  disease,  sought  not  to  the  Lord,  but  to 
the  Phisician.  Reveale  therefore  to  me  thy  Method,  O  Lord, 
and  see,  whether  I  have  followed  it;  that  thou  mayest  have  10 
glory,  if  I  have,  and  I  pardon,  if  I  have  not,  and  helpe 
that  I  may.  Thy  Method  is,  In  time  of  thy  sicknesse,  be  not 
negligent'.  Wherein  wilt  thou  have  my  diligence  expressed  ? 
Pray  unto  the  Lord,  and  hee  will  make  thee  whole.  O  Lord, 
I  doe;  I  pray,  and  pray  thy  servant  Davids  prayer,  Have  15 
mercy  upon  mee,  O  Lord,  for  I  am  weake;  Heale  mee,  O  Lord, 
for  my  bones  are  vexed'.  I  knowe,  that  even  my  weakenesse 
is  a  reason,  a  motive,  to  induce  thy  mercie,  and  my  sicknes 
an  occasion  of  thy  sending  health.  When  art  thou  so 
readie,  when  is  it  so  seasonable  to  thee,  to  commiserate,  as  20 
in  miserie  ?  But  is  Prayer  for  health  in  season,  as  soone  as 
'.  am  sicke?    Thy  Method  goes  further;    Leave  off  from 

sinne,  and  order  thy  handes  aright,  and  cleanse  thy  heart  from 
all  wickednesse ;  Have  I,  O  Lord,  done  so  ?  O  Lord,  I  have ; 
by  thy  Grace,  I  am  come  to  a  holy  detestation  of  my  former  25 
sin;  Is  there  any  more?  In  thy  Methode  there  is  more; 
Give  a  sweet  savor,  and  a  memoriall  of  fine  flower,  and  make 
a  fat  offering,  as  not  being.  And,  Lord,  by  thy  grace,  I  have 
done  that,  sacrificed  a  little,  of  that  litle  which  thou  lentst 
me,  to  them,  for  whom  thou  lentst  it:  and  now  in  thy  30 
Method,  and  by  thy  steps,  I  am  come  to  that,  Then  give 

Ref.    2  Chro.  16.  12.]  all  edd.  have  1  Chro.  16.  12. 
10.]  all  edd.  have  <v.  10.  only. 

Ref.  Ecchts.  38. 

2  Chro.  16. 

Ecclus.  38. 

Ps.  6.  2. 

Ecclus.  38. 

<V.    12. 



Act.  9.  34. 
Luc.  5.  17. 

7^0.  22.  2. 

7*r.  51.  9. 

Cr<?.  5.  13 

place  to  the  Phisician,  for  the  Lord  hath  created  him,  let  him 
not  go e  from  thee,  for  thou  hast  need  of  him.  I  send  for  the 
Phisician,  but  I  will  heare  him  enter  with  these  wordes  of 
Peter,  Jesus  Christ  maketh  thee  whole ;  I  long  for  his 
5  presence,  but  I  look  that  the  power  of  the  Lord,  should  bee 
present  to  heale  mee. 

4.     PRAYER. 

OMost  mightie,  and  most  merciful  God,  who  art  so 
the  God  of  health,  and  strength,  as  that  without  thee, 
all  health  is  but  the  fuell,  and  all  strength,  but  the  bellows 

10  of  sinne;  Behold  mee  under  the  vehemence  of  two  diseases, 
and  under  the  necessity  of  two  Phisicians,  authorized  by 
thee,  the  bodily,  and  the  spiritual  Phisician.  I  come  to  both, 
as  to  thine  Ordinance,  and  blesse,  and  glorifie  thy  Name, 
that  in  both  cases,  thou  hast  afforded  help  to  man  by  the 

15  Ministery  of  man.  Even  in  the  new  Jerusalem,  in  Heaven 
it  selfe,  it  hath  pleased  thee  to  discover  a  Tree,  which  is  a 
Tree  of  life  there,  but  the  leaves  thereof  are  for  the  healing  of 
the  Nations;  Life  it  selfe  is  with  thee  there,  for  thou  art 
Life;  and  all  kinds  of  Health,  wrought  upon  us  here,  by 

20  thine  Instruments,  descend  from  thence.  Thou  wouldest  have 
healed  Babylon,  but  she  is  not  healed;  Take  from  mee, 
O  Lord,  her  perversenesse,  her  wilfulnesse,  her  refractari- 
nesse,  and  heare  thy  Spirit  saying  in  my  Soule,  Heale  mee, 
O  Lord,  for  I  would  bee  healed.    Ephraim  saw  his  sicke- 

25  nesse,  and  Judah  his  wound;  then  went  Ephraim  to  the 
Assyrian,  and  sent  to  King  Jareb,  yet  could  not  hee  heale  you, 
nor  cure  you  of  your  wound.  Keepe  me  back,  O  Lord,  from 
them  who  mis-professe  artes  of  healing  the  Soule,  or  of  the 

14.   to  man  by  the  Ministery  of  man.]  to  man  by  the  ministery  of  man. 
1624  (2),  1626;  to  Man  by  the  Ministery  of  man.  1624  (1).  18.    thou  art 

Life;]  all  edd.  have  life; 



Body,  by  meanes  not  imprinted  by  thee  in  the  Church,  for 
the  sou/e,  or  not  in  nature  for  the  body,  There  is  no  spiritual! 
health  to  be  had  by  superstition,  nor  bodily  by  witchcraft-, 
thou  Lord,  and  onely  thou  art  Lord  of  both.  Thou  in  thy 
selfe  art  Lord  of  both,  and  thou  in  thy  Son  art  the  Phisician,  5 
the  apply er  of  both.  With  his  stripes  wee  are  healed,  sayes 
the  Prophet  there ;  there,  before  hee  was  scourged,  wee  were 
healed  with  his  stripes;  how  much  more  shall  I  bee  healed 
now,  now,  when  that  which  he  hath  already  sufFred 
actually,  is  actually,  and  effectually  applied  to  me?  Is  10 
there  anything  incurable,  upon  which  that  Balme  drops? 
Any  vaine  so  emptie,  as  that  that  blood  cannot  fil  it  ?  Thou 
promisest  to  heale  the  earth ;  but  it  is  when  the  inhabitants 
of  the  earth  pray  that  thou  wouldest  heale  it.  Thou  promisest 
to  heale  their  Waters,  but  their  miery  places,  and  standing  1 5 
waters,  thou  sayest  there,  Thou  wilt  not  heale:  My  returning 
to  any  sinne,  if  I  should  return  to  the  abilitie  of  sinning 
over  all  my  sins  againe,  thou  wouldest  not  pardon.  Heale 
this  earth,  O  my  God,  by  repentant  tears,  and  heale  these 
waters,  these  teares  from  all  bitternes,  from  all  diffidence,  20 
from  all  direction,  by  establishing  my  irremovable  assur- 
ance in  thee.  Thy  Sonn  went  about  healing  all  manner  of 
sicknesses.  (No  disease  incurable,  none  difficult;  he  healed 
them  in  passing.)  Vertue  went  out  of  him,  and  he  healed  all, 
all  the  multitude  (no  person  incurable)  he  healed  them  25 
every  whit  (as  himselfe  speaks)  he  left  no  relikes  of  the 
disease;  and  will  this  universall  Phisician  passe  by  this 
Hospitall,  and  not  visit  mee  ?  not  heale  me  ?  not  heale  me 
wholy?  Lord,  I  looke  not  that  thou  shouldest  say  by  thy 
Messenger  to  mee,  as  to  Ezechias,  Behold,  I  will  heale  3° 
thee,  and  on  the  third  day  thou  shalt  goe  up  to  the  house  of  the 
Lord.  I  looke  not  that  thou  shouldst  say  to  me,  as  to 
Moses  in  Miriams  behalfe,  when  Moses  would  have  had  her 


2  Ckro:  7. 

Ezech.  47. 

Mat.  4.  23. 
Luc.  6.  19. 

Jo.  7-  23- 

2  Reg.  20. 5. 

Num:  12. 

22  Devotions 

heald  presently,  If  her  father  had  but  spit  in  her  face ',  should 
she  not  have  bin  ashamed  seven  dayes?  Let  her  be  shut  up 
seven  daies,  and  then  returne\  but  if  thou  be  pleased  to 
multiply  seven  days,  (and  seven  is  infinite)  by  the  number 
5  of  my  sinnes,  (and  that  is  more  infinite)  if  this  day  must 
remove  me,  till  dayes  shall  bee  no  more,  seale  to  me,  my 
spirituall  health  in  affording  me  the  Seales  of  thy  Churchy 
and  for  my  temporall  health,  prosper  thine  Ordinance,  in 
their  hands  who  shall  assist  in  this  sicknes,  in  that  manner, 
ioand  in  that  measure,  as  may  most  glorifie  thee,  and  most 
edifie  those,  who  observe  the  issues  of  thy  servants,  to 
their  owne  spirituall  benefit. 

5.  Solus  adest.  The  Phisician  comes. 

C.     MED  ITATI  O  N. 

\S  Sicknes  is  the  greatest  misery,  so  the  greatest  misery 
jfjL  °f  sicknes,  is  solitude;  when  the  infectiousnes  of  the 

15  disease  deterrs  them  who  should  assist,  from  comming; 
even  the  Phisician  dares  scarse  come.   Solitude  is  a  torment 
which  is  not  threatned  in  hell  it  selfe.    Meere  vacuitie,  they 
first  Agent,  God,  the  first  instrument  of  God,  Nature,  will 
not  admit;  Nothing  can  be  utterly  emptie,  but  so  neere  a 

20  degree  towards  Vacuitie,  as  Solitude,  to  bee  but  one,  they 
love  not.  When  I  am  dead,  and  my  body  might  infect, 
they  have  a  remedy,  they  may  bury  me;  but  when  I  am 
but  sick,  and  might  infect,  they  have  no  remedy,  but  their 
absence,  and  my  solitude.    It  is  an  excuse  to  them  that  are 

25 great,  and  pretend,  and  yet  are  loth  to  come;  it  is  an 
inhibition  to  those  who  would  truly  come,  because  they 
may  be  made  instruments,  and  pestiducts,  to  the  infection 
of  others,  by  their  comming.    And  it  is  an  Outlawry,  an 

2.   should  she  not  have  bin  ashamed  1626]  should  she  not  beene  ashamed 
1624  (1  &  2). 


Excommunication  upon  the  Patient,  and  seperats  him  from 
all  offices  not  onely  of  Civilitie,  but  of  working  Charitie. 
A  long  sicknesse  will  weary  friends  at  last,  but  a  pesti- 
lentiall  sicknes  averts  them  from  the  beginning.     God 
himself  wold   admit   a  figure  of  Society,   as    there    is    a  5 
plurality  of  persons  in  God,  though  there  bee  but  one  God; 
and  all  his  externall  actions  testifie  a  love  of  Societie,  and 
communion.    In  Heaven  there  are  Orders  of  Angels,  and 
Armies  of  Martyrs,  and  in  that  house,  many  mansions;  in 
Earth,  Families,  Cities,  Churches,  Colleges,  all  plurall  things ;  10 
and  lest  either  of  these  should  not  be  company  enough 
alone,  there  is  an  association  of  both,  a  Communion  of 
Saints,  which  makes  the  Militant,  and  Triumphant  Church, 
one  Parish ;  So  that  Christ,  was  not  out  of  his  Dioces,  when 
hee  was  upon  the  Earth,  nor  out  of  his  Temple,  when  he  1 5 
was  in  our  flesh.    God,  who  sawe  that  all  that  hee  made, 
was  good,  came  not  so  neer  seeing  a  defect  in  any  of  his 
works,  as  when  he  saw  that  it  was  not  good,  for  man  to 
bee  alone,  therefore  hee  made  him  a  helper;  and  one  that 
should  helpe  him  so,  as  to  increase  the  number,  and  give  20 
him    her  owne,  and   more  societie.    Angels,   who   do   not 
propagate,   nor  multiply,  were  made  at  the  first  in  an 
abundant  number;  and  so  were  starres:  But  for  the  things 
of  this  world,  their  blessing  was,  Encrease ;  for  I  think,  I 
need  not  aske  leave  to  think,  that  there  is  no  Phenix;  nothing  25 
singular,  nothing  alone:  Men  that  inhere  upon  Nature 
only,   are  so  far  from  thinking,   that  there  is  anything 
singular  in  this  world,  as  that  they  will  scarce  thinke,  that 
this  world  it  selfe  is  singular,  but  that  every  Planet,  and 
every  Starre,  is  another  world  like  this;  They  finde  reason  3° 
to  conceive,  not  onely  a  pluralitie  in  every  Species  in  the 
world,  but  a  pluralitie  of  worlds ;  so  that  the  abhorrers  of 

16.   flesh.  1624  (2),  1626]  flesh  1624  (1),  corrected  in  Errata. 




Solitude,  are  not  solitary;  for  God,  and  Nature,  and  Reason 
concurre  against  it.  Now  a  man  may  counterfeyt  the 
Plague  in  a  vowe,  and  mistake  a  Disease  for  Religion  ;  by 
such  a  retiring,  and  recluding  of  himselfe  from  all  men, 
5  as  to  doe  good  to  no  man,  to  converse  with  no  man.  God 
hath  two  Testaments,  two  Wils;  but  this  is  a  Scedule,  and 
not  of  his,  a  Codicill,  and  not  of  his,  not  in  the  body  of  his 
Testaments,  but  interlind,  and  postscrib 'd  by  others,  that 
the  way  to  the  Communion  of  Saints,  should  be  by  such 

i  o  a  solitude,  as  excludes  all  doing  of  good  here.  That  is  a 
disease  of  the  mind\  as  the  height  of  an  infectious  disease 
of  the  body,  is  solitude,  to  be  left  alone:  for  this  makes  an 
infectious  bed,  equall,  nay  worse  then  a  grave,  that  thogh 
in  both  I  be  equally  alone,  in  my  bed  I  know  it,  and  feele 

15  it,  and  shall  not  in  my  grave:  and  this  too,  that  in  my  bedd, 
my  soule  is  still  in  an  infectious  body,  and  shall  not  in 
my  grave  bee  so. 


OGod,  my  God,  thy  Son  tooke  it  not  ill  at  Marthaes 
handes,  that  when  he   said   unto   her,   Thy  brother 

20  Lazarus  shall  rise  againe,  she  expostulated  it  so  far  with 
him,  as  to  reply,  /  know  that  he  shal  rise  againe  in  the 
Resurrection,  at  the  last  day,  for  shee  was  miserable  by 
wanting  him  then.  Take  it  not  ill,  O  my  God,  from  me, 
that  thogh  thou  have  ordained  it  for  a  blessing,  and  for  a 

25  dignitie  to  thy  people,  That  they  should  dwell  alone,  and  not 
bee  reckoned  among  the  Nations,  (because  they  should  be 
above  them)  and  that  they  should  dwell  in  safetie  alone  (free 
from  the  infestation  of  enemies)  yet  I  take  thy  leave  to 
remember  thee,  that  thou  hast  said  to,  Two  are  better  then 

3°  one;  And,  Woe  be  unto  him  that  is  alone  when  he  falleth\  and 

Ref.  Jo.  11.  23.]  all  edd.  have  Jo.  13.  23. 

Jo.  11.  23. 

Num.  23.  9. 

Deu.  33.28. 

Eccles.  4. 



Sap.  1.  9. 

Mat.  14.23. 

Mat.  26. 13. 



Psa.  38. 11. 

so,  when  he  is  fallen,  and  laid  in  the  bedde  of  sicknesse 
too.  Righteousnesse  is  immortally  I  know  thy  wisdome  hath 
said  so;  but  no  Man,  though  covered  with  the  righteousnes 
of  thy  Sonne,  is  immortall  so,  as  not  to  die;  for  he  who 
was  righteousnes  it  selfe,  did  die.  I  know  that  the  Son  of  5 
righteousnes,  thy  Son,  refused  not,  nay  affected  solitarinesse, 
lonenesse,  many,  many  times;  but  at  all  times,  he  was  able 
to  command  more  than  twelve  legions  oj  Angels  to  his  service ; 
and  when  he  did  not  so,  he  was  farre  from  being  alone;  for, 
/  am  not  alone,  saies  he,  but  I,  and  the  Father  that  sent  me.  10 
I  cannot  feare,  but  that  I  shall  alwaies  be  with  thee,  and 
him ;  but  whether  this  disease  may  not  alien,  and  remoove 
my  friends,  so  that  they  stand  aloof e  from  my  sore,  and  my 
kinsmen  stand  afar  off,  I  cannot  tel.  I  cannot  feare,  but 
that  thou  wilt  reckon  with  me  from  this  minute,  in  which,  1 5 
by  thy  grace,  I  see  thee;  whether  this  understanding,  and 
this  will,  and  this  memory,  may  not  decay,  to  the  dis- 
couragement, and  the  ///  interpretation  of  them,  that  see  that 
heavy  change  in  me,  I  cannot  tell.  It  was  for  thy  blessed, 
thy  powerfull  Sonne  alone,  to  tread  the  wine-presse  alone,  20 
and  none  of  the  people  with  him;  I  am  not  able  to  passe  this 
agony  alone;  not  alone  without  thee;  Thou  art  thy  spirit; 
not  alone  without  thine;  spirituall  and  temporall  Phisicians, 
are  thine;  not  alone  without  mine;  Those  whom  the  bands 
of  blood  or  friendship,  hath  made  mine,  are  mine;  And  if  25 
thou,  or  thine,  or  mine,  abandon  me,  I  am  alone,  and  woe 
unto  me,  if  I  bee  alone.  Elias  himselfe  fainted  under  that 
apprehension,  hoe,  I  am  left  alone;  and  Martha  murmured 

at  that,  and  said  to  Christ,  Lord,  doest  not  thou  care,  that 
my  sister  hath  left  me  to  serve  alone?  Neither  could  Jeremiah  30 
enter  into  his  Lamentations,  from  a  higher  ground,  then 
to  say,  How  doth  the  citie  sit  solitary,  that  was  full  of  people. 

Ref.  Lam.  i.  i.]  all  edd.  have  Jer.  i.  i. 

Esa.  63.  3. 

1  Reg.  14. 

Luc .  10.  40. 




Le<v.  13.46. 

Exo.  19.  24. 

Gen.  32.24. 

Ecclus.  6. 

~0  my  God,  it  is  the  Leper,  that  thou  hast  condemned  /o 
/w£  alone;  Have  I  such  a  Leprosie  in  my  Soule,  that  I  must 
die  alone;  alone  without  thee?  Shall  this  come  to  such  a 
leprosie  in  my  body,  that  I  must  die  alone  ?  Alone  without 
5  them  that  should  assist,  that  shold  comfort  me  ?  But  comes 
not  this  Expostulation  too  neere  a  murmuring}  Must  I  bee 
concluded  with  that,  that  Moses  was  commaunded  to  come 
neere  the  Lord  alone  ?  That  solitarines,  and  dereliction,  and 
abandoning   of  others,   disposes   us   best  for    God,   who 

10  accompanies  us  most  alone?  May  I  not  remember,  and 
apply  to ;  that  thogh  God  came  not  to  Jacob,  till  he  found 
him  alone,  yet  when  he  found  him  alone,  hee  wrestled  with 
him,  and  lamed  him  ?  That  when  in  the  dereliction  and 
forsaking  of  friends  and  Phisicians,  a  man  is  left  alone  to 

1 5  God,  God  may  so  wrestle  with  this  Jacob,  with  this  Con- 
science, as  to  put  it  out  ofjoynt,  and  so  appeare  to  him,  as 
that  he  dares  not  looke  upon  him  face  to  face,  when  as  by 
way  of  reflection,  in  the  consolation  of  his  temporall  or 
spirituall  servants,  and  ordinances  hee  durst,  if  they  were 

20  there  ?  But  a  faithfull friend  is  the  phisicke  of  life,  and  they 
thatfeare  the  Lord,  shall  find  him.  Therefore  hath  the  Lord 
afforded  me  both  in  one  person,  that  Phisician  who  is  my 
faithfull  friend. 

5.     PRAYER. 

OEternall,  and  most  gracious  God,  who  calledst  down 
fire  from  Heaven  upon  the  sinfull  Cities,  but  once, 
and  openedst  the  Earth  to  swallow  the  Murmurers,  but 
once,  and  threwst  down  the  Tower  of  Siloe  upon  sinners, 
but  once,  but  for  thy  workes  of  mercie  repeatest  them  often, 
and  still  workest  by  thine  owne  paternes,  as  thou  broghtest 
30  Man  into  this  world,  by  giving  him  a  helper  fit  for  him  here, 

Ref.  Exo.  19.  24.]  all  edd.  have  Exo.  14.  2.        n.   came]  all  edd.  have  come 




so  whether  it  bee  thy  will  to  continue  mee  long  thus,  or  to 
dismisse  me  by  death,  be  pleased  to  afford  me  the  helpes 
fit  for  both  conditions,  either  for  my  weak  stay  here,  or 
my  finall  transmigration  from  hence.  And  if  thou  mayest 
receive  glory  by  that  way  (and,  by  all  wayes  thou  maist  5 
receive  glory)  glorifie  thy  selfe  in  preserving  this  body  from 
such  infections,  as  might  withold  those,  who  would  come, 
or  indanger  them  who  doe  come;  and  preserve  this  soule 
in  the  faculties  therof,  from  all  such  distempers,  as  might 
shake  the  assurance  which  myselfe  and  others  have  had, 
that  because  thou  hast  loved  me,  thou  wouldst  love  me  to 
my  end)  and  at  my  end.  Open  none  of  my  dores,  not  of 
my  har^  not  of  mine  eares,  not  of  my  house,  to  any  sup- 
planter  that  would  enter  to  undermine  me  in  my  Religion 
to  thee,  in  the  time  of  my  weaknesse,  or  to  defame  me, 
and  magnifie  himselfe,  with  false  rumers  of  such  a  victory, 
and  surprisall  of  me,  after  I  am  dead;  Be  my  salvation, 
and  plead  my  salvation ;  work  it,  and  declare  it ;  and  as  thy 
Triumphant  shall  be,  so  let  the  Militant  Church  bee  assured, 
that  thou  wast  my  God,  and  I  thy  servant,  toy  and  in  my 
consummation.  Blesse  thou  the  learning,  and  the  labours 
of  this  Man,  whom  thou  sendest  to  assist  me;  and  since 
thou  takest  mee  by  the  hand,  and  puttest  me  into  his 
hands  (for  I  come  to  him  in  thy  name,  who,  in  thy  name 
comes  to  me)  since  I  clog  not  my  hopes  in  him,  no  nor  my  25 
prayers  to  thee,  with  any  limited  conditions,  but  inwrap  all 
in  those  two  petitions,  Thy  kingdome  come,  thy  will  be  done, 
prosper  him,  and  relieve  me,  in  thy  way,  in  thy  time,  and 
in  thy  measure.  Amen. 





6.  Metuit. 


The  Phisician  is  afraid. 

I  Observe  the  Phisician,  with  the  same  diligence,  as  hee 
the  disease \  I  see  hee  feares,  and  I  feare  with  him: 
I  overtake  him,  I  overrun  him  in  his  feare,  and  I  go  the 
faster,  because  he  makes  his  pace  slow;  I  feare  the  more, 
5  because  he  disguises  his  fear,  and  I  see  it  with  the  more 
sharpnesse,  because  hee  would  not  have  me  see  it.  He 
knowes  that  his  feare  shall  not  disorder  the  practise,  and 
exercise  of  his  Art,  but  he  knows  that  my  fear  may  disorder 
the  effect,  and  working  of  his  practise.  As  the  ill  affections 

i oof  the  spleene,  complicate,  and  mingle  themselves  with 
every  infirmitie  of  the  body,  so  doth  feare  insinuat  it  self 
in  every  action,  or  passion  of  the  mind\  and  as  the  wind  in 
the  body  will  counterfet  any  disease,  and  seem  the  stone, 
and  seem  the  Gout,  so  feare  will  counterfet  any  disease  of 

15  the  Mind;  It  shall  seeme  love,  a  love  of  having,  and  it  is 
but  a  fear,  a  jealous,  and  suspitious  feare  of  loosing;  It 
shall  seem  valor  in  despising,  and  undervaluing  danger, 
and  it  is  but  feare,  in  an  overvaluing  of  opinion,  and 
estimation,  and  a  feare  of  loosing  that.   A  man  that  is  not 

20  afraid  of  a  Lion  is  afraid  of  a  Cat;  not  afraid  of  starving, 
and  yet  is  afraid  of  some  joynt  of  meat  at  the  table,  presented 
to  feed  him;  not  afraid  of  the  sound  of  Drummes,  and 
Trumpets,  and  Shot,  and  those,  which  they  seeke  to  drowne, 
the  last  cries  of  men,  and  is  afraid  of  some  particular 

25  harmonious  instrument',  so  much  afraid,  as  that  with  any  of 
these  the  enemy  might  drive  this  man,  otherwise  valiant 
enough,  out  of  the  field.  I  know  not,  what  fear  is,  nor 
I  know  not  what  it  is  that  I  fear  now;  I  feare  not  the 
hastening  of  my  death,  and  yet  I  do  fear  the  increase  of 

30  the  disease ;  I  should  belie  Nature,  if  I  should  deny  that 
I  feared  this,  and  if  I  should  say  that  I  feared  death,  I  should 



belye  God;  My  weaknesse  is  from  Nature ;  who  hath  but 
her  Measure,  my  strength  is  from  God,  who  possesses,  and 
distributes  infinitely.  As  then  every  cold  ayre,  is  not  a 
dampe,  every  shivering  is  not  a  stupefaction,  so  every  feare, 
is  not  zfearefulnes,  every  declination  is  not  a  running  away,  5 
every  debating  is  not  a  resolving,  every  wish,  that  it  were 
not  thus,  is  not  a  murmuring,  nor  a  dejection  though  it 
bee  thus ;  but  as  my  Phisicians  fear  puts  not  him  from  his 
practise,  neither  doth  mine  put  me,  from  receiving  from 
God,  and  Man,  and  my  selfe,  spiritual/,  and  civill,  and  10 
morall  assistances,  and  consolations. 


2  Sam.  3. 

Job  9.  34- 

MT  God,  my  God,  I  find  in  thy  Booke,  that  feare  is  a 
stifling  spirit,  a  spirit  of  suffocation ;  That  Ishbosheth 
could  not  speak,  not  reply  in  his  own  defence  to  Abner,  because 
hee  was  afraid.  It  was  thy  servant  Jobs  case  too,  who  before  1 5 
hee  could  say  anything  to  thee,  saies  of  thee,  Let  him  take 
his  rod  away  from  me,  and  let  not  his  feare  terrifie  me,  then 
would  I  speake  with  him,  and  not  feare  him;  but  it  is  not  so 
with  me.  Shall  a  feare  of  thee  take  away  my  devotion  to 
thee  ?  Dost  thou  command  me  to  speake  to  thee,  and  20 
command  me  to  feare  thee,  and  do  these  destroy  one 
another?  There  is  no  perplexity  in  thee,  my  God;  no 
inextricablnes  in  thee,  my  light,  and  my  clearnes,  my  Sun, 
and  my  Moone,  that  directest  me  as  wel  in  the  night  of 
adversity  and  fear,  as  in  my  day  of  prosperity  and  confi-  25 
dence.  I  must  then  speak  to  thee,  at  all  times,  but  when 
must  I  feare  thee  ?  At  all  times  to.  When  didst  thou 
rebuke  any  Petitioner,  with  the  name  of  Importunate} 
Thou  hast  proposd  to  us  a  parable  of  a  Judge  that  did 
Justice  at  last,   because  the  client  was  importunate,   and  30 

14.   not  reply  1624.  (1  &  2)]  nor  reply  1626. 


Luc.  11.  5. 

Psa.  27.  1. 

Num.- 14.9. 

Ps:  34.  10. 


troubled  him ;  But  thou  hast  told  us  plainely,  that  thy  use  in 
that  parable,  was  not,  that  thou  wast  troubled  with  our 
importunities,  but  (as  thou  sayest  there)  That  wee  should 
alwayes  pray.  And  to  the  same  purpose  thou  proposest 
5  another,  that  If  I  presse  my  friend,  when  hee  is  in  bed,  at 
midnight,  to  lend  mee  bread,  though  hee  will  not  rise  because 
I  am  his  friend,  yet  because  of  mine  importunitie,  he  will. 
God  will  do  this,  whensoever  thou  askest,  and  never  call 
it  importunitie.  Pray  in  thy  bed  at  midnight,  and  God  wil 

10  not  say,  I  will  heare  the  tomorrow  upon  thy  knees,  at  thy 
bed  side;  pray  upon  thy  knees  there,  then,  and  God  will 
not  say,  I  will  heare  thee  on  Sunday,  at  Church ;  God  is  no 
dilatory  God,  no  fro  ward  God;  Praier  is  never  unseasonable, 
God  is  never  asleep  nor  absent.   But,  O  my  God,  can  I  doe 

1 5  this,  and  feare  thee ;  come  to  thee,  in  all  places,  at  all 
houres,  and  feare  thee?  Dare  I  aske  this  question?  There 
is  more  boldnesse  in  the  question,  then  in  the  comming; 
I  may  doe  it,  though  I  feare  thee ;  I  cannot  doe  it,  except 
I  feare  thee.    So  well  hast  thou  provided,  that  we  should 

20  alwayes  feare  thee,  as  that  thou  hast  provided,  that  we 
should  fear  no  person  but  thee,  nothing  but  thee;  no  men  ? 
No.  Whom  ?  The  Lord  is  my  helpe,  and  my  salvation, 
whome  shall  I  fear?  Great  enemies?  not  great  enemies ;  for 
no  enemies  are  great  to  them  that  feare  thee ;  Feare  not  the 

25  people  of  this  land,  for  they  are  Bread  to  you  ;  They  shall  not 
only  eat  us,  not  eat  our  bread,  but  they  shall  bee  our 
Bread\  Why  should  we  feare  them  ?  But  for  all  this  Meta- 
phoricall  Bread,  victory  over  enemies,  that  thought  to 
devoure  us,  may  we  not  feare,  that  we  may  lack  bread 

30  literally  ?  And  feare  famine,  though  we  feare  not  enemies  ? 
Young  lions  do  lack,  and  suffer  hunger,  but  they  that  seeke  the 

23.   Great  enemies?]  all  edd.  have  Great  enemies; 
edd.  have  Ps.  35.  70. 

Ref.   Ps.  34.  10.]  all 



Lord,  shall  not  want  any  good  thing.  Never  ?  Though  it  bee 
well  with  them  at  one  time,  may  they  not  fear,  that  it 
may  be  worse  ?  Wherfore  should  I  jeare  in  the  dayes  of 
evill?  saies  thy  servant  David  \  Though  his  own  sin  had 
made  them  evill,  he  feared  them  not.  No  ?  not  if  this  evill  5 
determin  in  death?  Not  though  in  a  death;  not,  though 
in  a  death  inflicted  by  violence,  by  malice,  by  our  own 
desert,  jeare  not  the  sentence  of  death,  if  thou  feare  God. 
Thou  art,  O  my  God,  so  far  from  admitting  us,  that  feare 
thee,  to  feare  others,  as  that  thou  makest  others  to  feare  10 
us;  As  Herod  feared  John,  because  hee  was  a  holy,  and  a  just 
man,  and  observed  him.  How  fully  then  O  my  abundant  God, 
how  gently,  O  my  sweet,  my  easie  God,  doest  thou  unen- 
tangle  mee,  in  any  scruple  arising  out  of  the  consideration 
of  thy  feare?  Is  not  this  that  which  thou  intendest,  when  15 
thou  sayst,  The  secret  of  the  Lord  is  with  them,  that  feare 
him  ;  The  secret,  the  mistery  of  the  right  use  of  feare.  Dost 
thou  not  meane  this,  when  thou  sayest,  Wee  shall  under- 
stand the  feare  of  the  Lord?  Have  it,  and  have  benefit  by  if, 
have  it,  and  stand  under  it;  be  directed  by  it,  and  not  20 
be  dejected  with  it.  And  dost  thou  not  propose  that  Church 
for  our  example,  when  thou  sayest,  The  Church  of  Judea, 
walked  in  the  feare  of  God;  they  had  it,  but  did  not  sit  down 
lazily,  nor  fall  downe  weakly,  nor  sinke  under  it.  There  is 
a  feare  which  weakens  men  in  the  service  of  God:  Adam  25 
was  afrayde,  because  hee  was  naked.  They  who  have  put  off 
thee,  are  a  prey  to  all.  They  may  feare,  for  thou  wilt  laugh, 
when  their  feare  comes  upon  them,  as  thou  hast  tolde  them, 
more  then  once ;  And  thou  wilt  make  them  feare,  where  no 
cause  of  feare  is,  as  thou  hast  told  them  more  than  once  too.  30 
There  is  a  feare  that  is  a  punishment  of  former  wicked- 

Ref.   49.  5.]  alledd.  have  46.  8.  4.   evill?... David ';]  alledd.  have 

evill, ...David?       ib.   sin  1624(2),  1626]  sins  1624(1). 

49-  5- 

Ecclus.  41. 

Mar.  6.  20. 

Psa;  25.14.. 

Prov.  2.  5. 

Act.  9.  31. 

Gen.  3.  io. 

Pro:  1.  26: 

10.  24. 

Ps.  53.  5. 

14.  5. 



Jo:  7.  13. 

19.  38. 


£.r<2/.-  33.  6. 

M<tf.  8.  26. 

^W.-  7.  3. 

^/>o.-  21.  8. 

^o£  6.  20. 

M<rt.  28.  8. 

nesses ;  and  induces  more :  Though  some  said  of  thy  Sonne, 
Christ  Jesus,  that  hee  was  a  good  man,  yet  no  man  spake 
openly,  for  feare  of  the  fewest  Joseph  was  his  Disciple;  but 
secretly,  for  feare  of  the  Jewes :  The  Disciples  kept  some 
5  meetings,  but  with  dores  shut,  for  feare  of  the  Jewes.  O  my 
God,  thou  givest  us  Feare  for  Ballast  to  cary  us  stedily  in 
all  weathers.  But  thou  wouldst  ballast  us,  with  such  Sand, 
as  should  have  Gold  in  it,  with  that  feare  which  is  thy  feare ; 
for  the  feare  of  the  Lord  is  his  Treasure.  Hee  that  hath  that, 

10  lacks  nothing  that  Man  can  have,  nothing  that  God  does 
give.  Timorous  men  thou  rebukest;  Why  are  yee  fearfull, 
O  yee  of  little  faith?  Such  thou  dismissest  from  thy  Service, 
with  scorne,  though  of  them  there  went  from  Gideons 
Army,  22000.  and  remained  but  10000.  Such  thou  sendest 

15  farther  then  so;  thither  from  whence  they  never  returne, 
The  fearefull  and  the  unbeleeving,  into  that  burning  lake, 
which  is  the  second  death.  There  is  a  feare,  and  there  is  a 
hope,  which  are  equall  abominations  to  thee ;  for,  they  were 
confounded,  because  they  hoped,  saies  thy  servant  Job:  because 

20  they  had  mis-placed,  mis-centred  their  hopes ;  they  hoped, 
and  not  in  thee,  and  such  shall  feare,  and  not  feare  thee. 
But  in  thy  feare,  my  God,  and  my  feare,  my  God,  and  my 
hope,  is  hope,  and  love,  and  confidence,  and  peace,  and  every 
limbe,  and  ingredient  of  Happinesse  enwrapped;  for  Joy 

25  includes  all;  and  feare  andyoy  consist  together;  nay,  con- 
stitute one  another;  The  women  departed  from  the  sepul- 
chre, the  women  who  were  made  supernumerary  Apostles, 
Apostles  to  the  Apostles ;  Mothers  of  the  Church,  and  of  the 
Fathers,  Grandfathers  of  the  Church,  the  Apostles  themselves, 

30  the  women,  Angels  of  the  Resurrection,  went  from  the 
sepulchre,  with  feare  andyVy;  they  ran,  sayes  the  text,  and 

Ref.  20.  19.]  all  edd.  have  29.  19. 
1624  (1). 

14.  10000.  1624  (2),  1626]  10. 



they  ran  upon  those  two  legs,  feare,\  joy,  and  both  was 
the  right  legg\  they  joy  in  thee,  O  Lord,  that  feare  thee,  and 
feare  thee  only,  who  feele  this  joy  in  thee.  Nay,  thy  feare 
and  thy  love,  are  inseparable;  still  we  are  called  upon,  in  5 
infinite  places,  to  feare  God;  yet  the  Commandement,  which 
is  the  roote  of  all,  is,  Thou  shah  love  the  Lord  thy  God;  Hee 
doeth  neither,  that  doth  not  both;  hee  omits  neither,  that 
does  one.  Therfore  when  thy  servant  David  had  said,  that 
the  feare  of  the  Lord  is  the  beginning  of  wis  dome,  And  his  10 
Sonne  had  repeated  it  againe,  Hee  that  collects  both,  calls 
this  feare,  the  root  of  wisdome;  And  that  it  may  embrace 
all,  he  calls  it  wisedome  it  selfe.  A  wise  man  therefore  is 
never  without  it,  never  without  the  exercise  of  it :  Therefore 
thou  sentest  Moses  to  thy  people,  That  they  might  learne  to  1 5 
feare  thee  all  the  dayes  of  their  lives',  not  in  heavy,  and 
calamitous,  but  in  good,  and  cheerfull  dayes  too :  for,  Noah, 
who  had  assurance  of  his  deliverance,  yet  mooved  with 
feare,  prepared  an  Arke,  for  the  saving  of  his  house.  A  wise 
man  wil feare  in  every  thing.  And  therefore  though  I  pre-  20 
tend,  to  no  other  degree  of  wisedome,  I  am  abundantly 
rich  in  this,  that  I  lye  heere  possest  with  that  feare,  which 
is  thy  feare,  both  that  this  sicknesse  is  thy  immediate  cor- 
rection, and  not  meerely  a  naturall  accident-,  and  therefore 
fearefull,  because  it  is  a  fearefull  thing  to  fall  into  thy  hands,  25 
and  that  this  feare  preserves  me  from  all  inordinate  feare, 
arising  out  of  the  inflrmitie  of  Nature,  because  thy  hand 
being  upon  me,  thou  wilt  never  let  me  fall  out  of  thy  hand. 

Ps: III. 10. 

Pro.  1.  7. 

Ecclus.  1. 
20,  27. 

Deu:  4.  10. 

Heb.  11.  7. 
Ecclus:  18. 


6.     PRAYER. 

OMost  mightie  God,  and  mercifull  God,  the  God  of  all  true 
sorrow,  and  true  joy  to,  of  all/^r<?,  and  of  al  hope  to,  30 
as  thou  hast  given  me  a  repentance,  not  to  be  repented  of, 
so  give  me,  0  Lord,  a  feare,  of  which  I  may  not  be  afraid. 

34  Devotions 

Give  me  tender,  and  supple,  and  conformable  affections, 
that  as  I  joy  with  them  that  joy,  and  mourne  with  them, 
that  mourne,  so  I  may  feare  with  them  that  feare.  And 
since  thou  hast  vouchsafed  to  discover  to  me,  in  his  feare 
5  whom  thou  hast  admitted  to  be  my  assistance  in  this 
sicknesse,  that  there  is  danger  therein,  let  me  not,  O  Lord, 
go  about  to  overcome  the  sense  of  that  fear,  so  far,  as  to 
pretermit  the  fitting,  and  preparing  of  my  selfe,  for  the 
worst  that  may  bee  feard,  the  passage  out  of  this  life.  Many 

10  of  thy  blessed  Martyrs,  have  passed  out  of  this  life,  without 
any  show  of  feare;  but  thy  most  blessed  Sonne  himselfe  did 
not  so.  Thy  Martyrs  were  known  to  be  but  men,  and 
therfore  it  pleased  thee,  to  fill  them  with  thy  Spirit,  and 
thy  power,  in  that  they  did  more  then  men;  Thy  Son  was 

i 5  declard  by  thee,  and  by  himselfe  to  be  God;  and  it  was 
requisite,  that  he  should  declare  himselfe  to  be  Man  also, 
in  the  weaknesses  of  man.  Let  mee  not  therefore,  O  my 
God,  bee  ashamed  of  these  feares,  but  let  me  feele  them  to 
determine,  where  his  feare  did,  in  a  present  submitting  of 

20  all  to  thy  will.  And  when  thou  shalt  have  inflamd,  and 
thawd  my  former  coldnesses,  and  indevotions,  with  these 
heats,  and  quenched  my  former  heates,  with  these  sweats, 
and  inundations,  and  rectified  my  former  presumptions, 
and  negligences  with  these  fears,  bee  pleased,  O  Lord,  as 

25  one,  made  so  by  thee,  to  thinke  me  fit  for  thee;  And 
whether  it  be  thy  pleasure,  to  dispose  of  this  body,  this 
garment  so,  as  to  put  it  to  a  farther  wearing  in  this  world, 
or  to  lay  it  up  in  the  common  wardrope,  the  grave,  for  the 
next,  glorifie  thy  selfe  in  thy  choyce  now,  and  glorifie  it 

30  then,  with  that  glory,  which  thy  Son,  our  Saviour  Christ 
Jesus  hath  purchased  for  them,  whome  thou  makest  par- 
takers of  his  Resurrection.  Amen. 



7.  Socios  sibi  jungier  instat. 

The  Phisician  desires  to  have 
others  joy ned  with  him. 


7.     MED  ITATI  O  N. 

THere  is  more  feare,  therefore  more  cause.  If  the 
Phisician  desire  help,  the  burden  grows  great:  There 
is  a  growth  of  the  Disease  then;  But  there  must  bee  an 
Autumne  to;  But  whether  an  Autumne  of  the  disease  or  mee, 
it  is  not  my  part  to  choose:  but  if  it  bee  of  mee,  it  is  of  both;  5 
My  disease  cannot  survive  mee,  I  may  overlive  it.  Howso- 
ever, his  desiring  of  others,  argues  his  candor,  and  his 
ingenuities  if  the  danger  he.  great,  he  justifies  his  proceedings, 
and  he  disguises  nothing,  that  calls  in  witnesses;  And  if  the 
danger  bee  not  great,  hee  is  not  ambitious,  that  is  so  readie 
to  divide  the  thankes,  and  the  honour  of  that  work,  which 
he  begun  alone,  with  others.  It  diminishes  not  the  dignitie 
of  a  Monarch,  that  hee  derive  part  of  his  care  upon  others ; 
God  hath  not  made  many  Suns,  but  he  hath  made  many 
bodies,  that  receive,  and  give  light.  The  Romanes  began  with 
one  King;  they  came  to  two  Consuls;  they  returned  in  ex- 
tremities, to  one  Dictator:  whether  in  one,  or  many,  the 
Soveraigntie  is  the  same,  in  all  States,  and  the  danger  is  not 
the  more,  and  the  providence  is  the  more,  wher  there  are 
more  Phisicians;  as  the  State  is  the  happier,  where  busi-  20 
nesses  are  carried  by  more  counsels,  than  can  bee  in  one 
breast,  how  large  soever.  Diseases  themselves  hold  Con- 
sultations, and  conspire  how  they  may  multiply,  and  joyn 
with  one  another,  and  exalt  one  anothers  force,  so;  and 
shal  we  not  call  Phisicians,  to  consultations}  Death  is  in  an  25 
olde  mans  dore,  he  appeares,  and  tels  him  so,  and  death  is 
at  a  yong  mans  backe,  and  saies  nothing;  Age  is  a  sicknesse, 
and  Youth  is  an  ambush;  and  we  need  so  many  Phisicians, 
as  may  make  up  a  Watch,  and  spie  every  inconvenience. 
There  is  scarce  any  thing,  that  hath  not  killed  some  body;  30 




a  haire,  a  feather  hath  done  it;  Nay,  that  which  is  our  best 
Antidote  against  it,  hath  donn  it;  the  best  Cordiall  hath 
bene  deadly  poyson\  Men  have  dyed  of  Joy,  and  allmost 
forbidden  their  friends  to  weepe  for  them,  when  they  have 
5  seen  them  dye  laughing.  Even  that  Tiran  Dyonisius  (I 
thinke  the  same,  that  suffered  so  much  after)  who  could 
not  die  of  that  sorrow,  of  that  high  fal,  from  a  King  to  a 
wretched  private  man,  dyed  of  so  poore  a  Joy,  as  to  be 
declard  by  the  people  at  a  Theater,  that  hee  was  a  good  Poet. 

10  We  say  often  that  a  Man  may  live  of  a  litle\  but,  alas,  of  how 
much  lesse  may  a  Man  dye?  And  therfore  the  more 
assistants,  the  better;  who  comes  to  a  day  of  hearing,  in  a 
cause  of  any  importance,  with  one  Advocate}  In  our 
Funerals,  we  our  selves  have  no  interest;  there  wee  cannot 

15  advise,  we  cannot  direct'.  And  though  some  Nations,  (the 
Egiptians  in  particular)  built  themselves  better  tombs,  then 
houses,  because  they  were  to  dwell  longer  in  them;  yet, 
amongst  our  selves,  the  greatest  Man  of  Stile,  whom  we 
have  had,  The  Conqueror,  was  left,  as  soone  as  his  soule  left 

20  him,  not  only  without  persons  to  assist  at  his  grave,  but 
without  a  grave.  Who  will  keepe  us  then,  we  know  not; 
As  long  as  we  can,  let  us  admit  as  much  helpe  as  wee  can ; 
Another,  and  another  Phisician,  is  not  another,  and  another 
Indication,  and  Symptom  of  death,  but  another,  and  another 

25  Assistant,  and  Proctor  of  life:  Nor  doe  they  so  much  feed 
the  imagination  with  apprehension  of  danger,  as  the  under- 
standing with  comfort',  Let  not  one  bring  Learning,  another 
Diligence,  another  Religion,  but  every  one  bring  all,  and, 
as  many  Ingredients  enter  into  a  Receit,  so  may  many  men 

30  make  the  Receit.  But  why  doe  I  exercise  my  Meditation 
so  long  upon  this,  of  having  plentifull  helpe  in  time  of 
need  ?  Is  not  my  Meditation  rather  to  be  enclined  another 
way,  to  condole,  and  commiserate  their  distresse,  who  have 

Devotions  37 

none  ?  How  many  are  sicker  (perchance)  then  I,  and  laid 
on  their  wofull  straw  at  home  (if  that  corner  be  a  home) 
and  have  no  more  hope  of  helpe,  though  they  die,  then  of 
preferment,  though  they  live?  Nor  doe  no  more  expect 
to  see  a  Phisician  then,  then  to  bee  an  Officer  after ;  of  5 
whome,  the  first  that  takes  knowledge,  is  the  Sexten  that 
buries  them;  who  buries  them  in  oblivion  too?  For  they 
doe  but  fill  up  the  number  of  the  dead  in  the  Bill,  but  we 
shall  never  heare  their  Names,  till  wee  reade  them  in  the 
Booke  of  life,  with  our  owne.  How  many  are  sicker  10 
(perchance)  then  I,  and  thrown  into  Hospitals,  where,  (as 
a  fish  left  upon  the  Sand,  must  stay  the  tide)  they  must 
stay  the  Phisicians  houre  of  visiting,  and  then  can  bee  but 
visited}  How  many  are  sicker  (perchaunce)  then  all  we, 
and  have  not  this  Hospital/  to  cover  them,  not  this  straw,  1 5 
to  lie  in,  to  die  in,  but  have  their  Grave-stone  under  them, 
and  breathe  out  the  soules  in  the  eares,  and  in  the  eies  of 
passengers,  harder  then  their  bed,  the  flint  of  the  street  ? 
That  taste  of  no  part  of  our  Phisick,  but  a  sparing  dyet\  to 
whom  ordinary  porridge  would  bee  Julip  enough,  the  20 
refuse  of  our  servants,  Bezar  enough,  and  the  ofT-scouring 
of  our  Kitchen  tables,  Cordial/  enough.  O  my  soule,  when 
thou  art  not  enough  awake,  to  blesse  thy  God  enough  for 
his  plentifull  mercy,  in  affoording  thee  many  He/pers, 
remember  how  many  lacke  them,  and  helpe  them  to  them,  25 
or  to  those  other  things,  which  they  lacke  as  much  as  them. 


MT  God,  my  God,  thy  blessed  servant  Augustine  begg'd 
of  thee,  that  Moses  might  come,  and  tell  him  what 
hee  meant  by  some  places  of  Genesis :  May  I  have  leave  to 
aske  of  that  Spirit,  that  writ  that  Booke,  why  when  David  30 
expected  newes  from  Joabs  armie,  and  that  the  watchman 



2  Sam.  18. 

So  al  but 

our  Trans- 
take  it. 
and  Schind- 

2.  4.    II. 

Exod.  18. 
21,  22. 

Num.  1 1 . 

Heb.  1.  6. 

tolde  him,  that  hee  sawe  a  man  running  alone,  David  con- 
cluded out  of  that  circumstance,  That  if  hee  came  alone,  hee 
brought  good  newes  ?  I  see  the  Grammar,  the  word  signifies 
so,  and  is  so  ever  accepted,  Good  newes;  but  I  see  not  the 
5  Logique,  nor  the  Rhetorique,  how  David  would  proove,  or 
perswade  that  his  newes  was  good,  because  hee  was  alone, 
except  a  greater  company  might  have  made  great  impres- 
sions of  danger,  by  imploring,  and  importuning  present 
supplies :  Howsoever  that  bee,  I  am  sure,  that  that  which 

10  thy  Apostle  sayes  to  Timothy,  Onely  Luke  is  with  me,  Luke, 
and  no  body  but  Luke,  hath  a  taste  of  complaint,  and 
sorrow  in  it:  Though  Luke  want  no  testimony  of  abilitie, 
of  forwardnes,  of  constancie,  and  perseverance,  in  assisting 
that  great  building,  which  S.  Paul  laboured  in,  yet  S.  Paul 

15  is  affected  with  that,  that  ther  was  none  but  Luke,  to  assist. 
We  take  S.  Luke  to  have  bin  a  Phisician,  and  it  admits  the 
application  the  better,  that  in  the  presence  of  one  good 
Phisician,  we  may  bee  glad  of  more.  It  was  not  only  a 
civill  spirit  of  policy,  or  order  that  moved  Moses  father  in 

20  law,  to  perswade  him  to  divide  the  burden  of  Government, 
and  Judicature,  with  others,  and  take  others  to  his  assist- 
ance, but  it  was  also  thy  immediat  spirit  O  my  God,  that 
mov'd  Moses  to  present  unto  the  70  of  the  Elders  of  Israel, 
to  receive  of  that  spirit,  which  was  upon  Moses  onely  before, 

25  such  a  portion  as  might  ease  him  in  the  government  of 
that  people;  though  Moses  alone  had  indowments  above 
all,  thou  gavest  him  other  assistants.  I  consider  thy  plenti- 
full  goodnesse,  O  my  God,  in  employing  Angels,  more  then 
one,  in  so  many  of  thy  remarkable  workes.   Of  thy  Sonne, 

30  thou  saist,  Let  all  the  Angels  of  God  worship  him;  If  that 

Ref.    So  al...take  it.]  all  edd.  have  So  al,... takes  it. 
1626]  Burgdorf.  1624  (1),  corrected  in  Errata, 
all  edd.  have  Exod.  18.  13. 

Ref.   Buxdor:  1624  (2), 
Ref.   Exod.  18.  21,  22.] 



bee  in  Heaven,  upon  Earthy  hee  sayes  that  hee  could  com- 
maund  twelve  legions  of  Angels;  And  when  Heaven,  and  Earth 
shall  bee  all  one,  at  the  last  day,  Thy  Sonne,  O  God,  the 
Son  of  Man,  shall  come  in  his  glory,  and  all  the  holy  Angels 
with  him.  The  Angels  that  celebrated  his  birth  to  the  5 
Shepheards,  the  Angels  that  celebrated  his  second  birth,  his 
Resurrection  to  the  Maries,  were  in  the  plurall,  Angells 
associated  with  Angels.  In  Jacobs  ladder,  they  which 
ascended  and  descended,  and  maintained  the  trade  between 
Heaven  and  Earth,  between  thee  and  us,  they  who  have  10 
the  Commission,  and  charge,  to  guide  us  in  all  our  wayes, 
they  who  hastned  Lot,  and  in  him,  us,  from  places  of 
danger,  and  tentation,  they  who  are  appoynted  to  instruct 
and  governe  us  in  the  Church  heere,  they  who  are  sent  to 
punish  the  disobedient  and  refractarie,  they  that  are  to  be  the  1 5 
Mowers,  and  harvest  men,  after  we  are  growne  up  in  one 
field,  the  church,  at  the  day  of  Judgment,  they  that  are  to 
carrie  our  soules  whither  they  carried  Lazarus,  they  who 
attend  at  the  several  gates  of  the  new  Jerusalem,  to  admit 
us  there;  all  these,  who  administer  to  thy  servants,  from  20 
the  first,  to  their  last,  are  Angels,  Angels  in  the  plurall,  in 
every  service,  Angels  associated  with  Angells.  The  power 
of  a  single  Angell  wee  see  in  that  one,  who  in  one  night 
destroyed  almost  200.  thousand  in  Sennacheribs  army,  yet 
thou  often  imployest  many;  as  we  know  the  power  of  25 
salvation  is  abundantly  in  any  one  Evangelist,  and  yet  thou 
hast  afforded  us  foure.  Thy  Sonne  proclaimes  of  himselfe, 
that  thy  Spirit,  hath  annoynted  him  to  preach  the  Gospell,  yet 
he  hath  given  others  for  the  perfiting  of  the  Sts  in  the  worke 
of  the  Minis tery.  Thou  hast  made  him  Bishop  of  our  soules,  30 
but  there  are  others  Bishops  too.  He  gave  the  holy  Ghost, 
and  others  gave  it  also.    Thy  way,  O  my  God,  (and,  O  my 

Ref.    Luc.  2.  15.]  all  edd.  have  Luc.  21.  15. 

Mat.  26. 53. 

Mat.  25.31 

Luc.  2. 


Jo.  20. 


Gen.  28 


Psa.  91 

1 1 

Gen. 19 


Apo.   1. 


Apo.  8. 


Mat.  1 3 


Luc.  16 


Apoc.  21. 


2  Reg.  i 



Luc.  4.  18. 

Eph.  4.  1 1 . 

1  Pet.  2. 

Jo.  20.  22. 



God,  thou  lovest  to  walk  in  thine  own  waies,  for  they  are 
large)  thy  way  from  the  beginning,  is  multiplication  of  thy 
helps;  and  therfore  it  were  a  degree  of  ingratitude,  not  to 
accept  this  mercy  of  affording  me  many  helpes  for  my  bodily 
5  health,  as  a  type  and  earnest  of  thy  gracious  purpose  now, 
and  ever,  to  affoord  mee  the  same  assistances.  That  for  thy 
great  Helpe,  thy  Word,  I  may  seeke  that,  not  from  corners, 
nor  Conventicles,  nor  schismatical  singularities,  but  from  the 
assotiation,  and  communion  of  thy  Catholique  Church,  and 

i  o  those  persons,  whom  thou  hast  alwayes  furnished  that 
Church  withall:  And  that  I  may  associate  thy  Word,  with 
thy  Sacrament,  thy  Seale,  with  thy  Patent',  and  in  that 
Sacrament  associate  the  signe  with  the  thing  signified,  the 
Bread  with  the  Body  of  thy  Sonne,  so,  as  I  may  be  sure  to 

15  have  received  both,  and  to  bee  made  thereby,  (as  thy 
blessed  servant  Augustine  sayes)  the  Arke,  and  the  Monu- 
ment, and  the  Tombe  of  thy  most  blessed  Sonne,  that  hee, 
and  all  the  merits  of  his  death,  may,  by  that  receiving,  bee 
buried  in  me,  to  my  quickning  in  this  world,  and  my 

20  immortall  establishing  in  the  next. 

7.     PRAYER. 

OEternall,  and  most  gracious  God,  who  gavest  to  thy 
servants  in  the  wildernes,  thy  Manna,  bread  so  con- 
dition'd,  qualified  so,  as  that,  to  every  man  Manna  tasted 
like  that,  which  that  man  liked  best,  I  humbly  beseech  thee, 

25  to  make  this  correction,  which  I  acknowledg  to  be  part  of 
my  daily  bread,  to  tast  so  to  me,  not  as  I  would,  but  as 
thou  wouldest  have  it  taste,  and  to  conform  my  tast,  and 
make  it  agreeable  to  thy  will.  Thou  wouldst  have  thy 
corrections  tast  of  humiliation,  but  thou  wouldest  have  them 

30  tast  of  consolation  too;  taste  of  danger,  but  tast  of  assurance 
too.  As  therefore  thou  hast  imprinted  in  all  thine  Elements, 

Devotions  41 

of  which  our  bodies  consist,  two  manifest  qualities,  so  that, 
as  thy  fire  dries,  so  it  heats  too ;  and  as  thy  water  moysts,  so 
it  cooles  too,  so  O  Lord,  in  these  corrections,  which  are  the 
elements  of  our  regeneration,  by  which  our  soules  are  made 
thine,  imprint  thy  two  qualities,  those  two  operations,  that  5 
as  they  scourge  us,  they  may  scourge  us  into  the  way  to 
thee :  that  when  they  have  shewed  us,  that  we  are  nothing 
in  our  selves,  they  may  also  shew  us,  that  thou  art  all 
things  unto  us.  When  therfore  in  this  particular  circum- 
stance, O  Lord  (but  none  of  thy  Judgements  are  circum-  10 
stances-,  they  are  all  of  the  substance  of  thy  good  purpose 
upon  us)  when  in  this  particular,  that  he,  whom  thou  hast 
sent  to  assist  me,  desires  assistants  to  him,  thou  hast  let 
me  see,  in  how  few  houres  thou  canst  throw  me  beyond 
the  helpe  of  man,  let  me  by  the  same  light  see,  that  no  15 
vehimence  of  sicknes,  no  tentation  of  Satan,  no  guiltines 
of  sin,  no  prison  of  death,  not  this  first,  this  sicke  bed,  not 
the  other  prison,  the  close  and  dark  grave,  can  remoove 
me  from  the  determined,  and  good  purpose,  which  thou 
hast  sealed  concerning  mee.  Let  me  think  no  degree  of  20 
this  thy  correction,  casual/,  or  without  signification-,  but  yet 
when  I  have  read  it  in  that  language,  as  it  is  a  correction, 
let  me  translate  it  into  another,  and  read  it  as  a  mercy;  and 
which  of  these  is  the  Original/,  and  which  is  the  Trans/a- 
tion;  whether  thy  Mercy,  or  thy  Correction,  were  thy  primary  25 
and  original  intention  in  this  sicknes,  I  cannot  conclude, 
though  death  conclude  me;  for  as  it  must  necessarily 
appeare  to  bee  a  correction,  so  I  can  have  no  greater  argu- 
ment of  thy  mercy,  then  to  die  in  thee,  and  by  that  death, 
to  bee  united  to  him,  who  died  for  me.  30 

20.    hast  sealed  1624  (2),  1626]  sealed  1624  (1),  corrected  in  Errata. 

42  Devotions 

Et  Rex  ipse  The  King  sends  his 

suum  mittit.  otvne  Phisician. 


8.     MED  ITAT  I  O  N. 

Til  when  we  return  to  that  Meditation,  that  Man  is  a 

World,  we  find  new  discoveries.  Let  him  be  a  world,  and 
him  self  will  be  the  land,  and  misery  the  sea.  His  misery 
(for  misery  is  his,  his  own;  of  the  happinesses  of  this  world 
5  hee  is  but  Tenant,  but  of  misery  the  Free-holder-,  of  happines 
he  is  but  the  farmer,  but  the  usufructuary,  but  of  misery,  the 
Lord,  the  proprietary)  his  misery,  as  the  sea,  swells  above  all 
the  hilles,  and  reaches  to  the  remotest  parts  of  this  earth, 
Man;  who  of  himselfe  is  but  dust,  and  coagulated  and 

io  kneaded  into  earth,  by  teares;  his  matter  is  earth,  his  forme, 
misery.  In  this  world,  that  is  Mankinde,  the  highest  ground, 
the  eminentest  hils,  are  Kings-,  and  have  they  line,  and  lead 
enough  to  fadome  this  sea,  and  say,  My  misery  is  but  this 
deepe  ?  Scarce  any  misery  equal  to  sicknesse;  and  they  are 

15  subject  to  that  equally,  with  their  lowest  subject.  A  glasse 
is  not  the  lesse  brittle,  because  a  Kings  face  is  represented  in 
it;  nor  a  King  the  lesse  brittle,  because  God  is  represented 
in  him.  They  have  Phisicians  continually  about  them,  and 
therfore  sicknesses,  or  the  worst  of  sicknesses,  continuall 

20  feare  of  it.  Are  they  gods?  He  that  calld  them  so,  cannot 
flatter.  They  are  Gods,  but  sicke  gods;  and  God  is  presented 
to  us  under  many  human  affections,  as  far  as  infirmities;  God 
is  called  Angry,  and  Sorry,  and  Weary,  and  Heavy;  but 
never  a  sicke  God:  for  then  hee  might  die  like  men,  as  our 

2  5  gods  do.  The  worst  that  they  could  say  in  reproch,  and 
scorne  of  th.t  gods  of  the  Heathen,  was,  that  perchance  they 
were  asleepe;  but  Gods  that  are  so  sicke,  as  that  they  cannot 
sleepe,  are  in  an  infirmer  condition.    A  God,  and  need  a 

10.   into  earth,  by  teares ;]  into  earth;  by  teares,  1624  (2),  1626;  into  earth,  by 
teares,  1624  (1). 



Phisician  ?  A  Jupiter  and  need  an  Msculapius  ?  that  must 
have  Rheubarbe  to  purge  his  choller,  lest  he  be  too  angry, 
and  Agarick  to  purge  his  flegme,  lest  he  be  too  drowsie ; 
that  as  Tertullian  saies  of  the  Mgyptian  gods,  plants  and 
herbes,  That  God  was  beholden  to  Man,  for  growing  in  his  5 
garden,  so  wee  must  say  of  these  gods,  Their  eternity,  (an 
eternity  of  three  score  and  ten  yeares)  is  in  the  Apothecaryes 
shop,  and  not  in  the  Metaphoricall  Deity.   But  their  Deitye 
is  better  expressed  in  their  humility,  then  in  their  heighth; 
when  abounding  and  overflowing,  as  God,  in  means  of  10 
doing  good,  they  descend,  as  God,  to  a  communication  of 
their  abundances  with  men,  according  to  their  necessities, 
then  they  are  Gods.    No  man  is  well,  that  understands 
not,  that  values  not  his  being  well ;  that  hath  not  a  cheere- 
fulnesse,  and  a  joy  in  it;  and  whosoever  hath  this  Joy,  15 
hath  a  desire  to  communicate,  to  propagate  that,  which 
occasions  his  happinesse,  and  his  Joy,  to  others;  for  every 
man   loves   witnesses   of  his   happinesse;   and   the   best 
witnesses,   are   experimentall   witnesses;   they  who  have 
tasted  of  that  in  themselves,  which  makes  us  happie:  It  20 
conssummates  therefore,  it  perflts  the  happinesse  of  Kings, 
to  confer,  to  transfer,  honor,  and  riches,  and  (as  they  can) 
health,  upon  those  that  need  them. 


MT  God,  my  God,  I  have  a  warning  from  the  Wiseman, 
that  when  a  rich  man  speaketh,  every  man  holdeth  his  25 
tong;  and  looke  what  hee  saith,  they  extoll  it  to  the  clouds;  but 
if  a  poore  man  speake,  they  say,  what  fellow  e  is  this?  And  if 
hee  stumble,  they  will  helpe  to  overthrow  him.  Therefore  may 
my  words  be  undervalued,  and  my  errors  aggravated,  if 
I  offer  to  speak  of  Kings;  but  not  by  thee,  O  my  God,  be-  30 
cause  I  speak  of  them,  as  they  are  in  thee,  and  of  thee,  as  thou 

Ecclus.  13. 




art  in  them.  Certainly  those  men  prepare  a  way  of  speaking 
negligently,  or  irreverently  of  thee,  that  give  themselves 
that  liberty,  in  speaking  of  thy  Vice-gerents,  Kings:  for  thou 
Augustine.  who  gavest  Augustus  the  Empire,  gavest  it  to  Nero  to,  and 

5  as  Vespasian  had  it  from  thee,  so  had  Julian-,  Though 
Kings  deface  in  themselves  thy  first  image,  in  their  owne 
soule,  thou  givest  no  man  leave  to  deface  thy  second  Image, 
imprinted  indelibly  in  their  Power.  But  thou  knowest, 
O  God,  that  if  I  should  be  slacke  in  celebrating  thy  mercies 

10  to  mee  exhibited  by  that  royall  Instrument,  my  Soveraigne, 
to  many  other  faults,  that  touch  upon  Allegiance,  I  should 
add  the  worst  of  all,  Ingratitude-,  which  constitutes  an  il 
man;  and  faults  which  are  defects  in  any  particular 
function,  are  not  so  great,  as  those  that  destroy  our  hu- 

15  manitie-,  It  is  not  so  ill,  to  bee  an  ill  subject,  as  to  be  an  ill 
man;  for  he  hath  an  universall  illnesse,  ready  to  flow,  and 
poure  it  selfe  into  any  mold,  any  form,  and  to  spend  it 
selfe  in  any  function.  As  therfore  thy  Son  did  upon  the 
Coyne,  I  look  upon  the  King,  and  I  aske  whose  image,  and 

20  whose  inscription  hee  hath;  and  he  hath  thine-,  And  I  give 
unto  thee,  that  which  is  thine,  I  recommend  his  happines 
to  thee,  in  all  my  sacrifices  of  thanks,  for  that  which  hee 
enjoyes,  and  in  al  my  praiers,  for  the  continuance  and  in- 
largement  of  them.  But  let  me  stop,  my  God,  and  consider; 

25  will  not  this  look  like  a  piece  of  art,  and  cunning,  to  convey 
into  the  world  an  opinion,  that  I  were  more  particularly  in 
his  care,  then  other  men  ?  And  that  heerein,  in  a  shew  of 
humilitie,  and  thankefulnesse,  I  magnifie  my  selfe  more  then 
there  is  cause  ?  But  let  not  that  jealousie  stopp  mee,  O  God, 

30  but  let  me  go  forward  in  celebrating  thy  mercy  exhibited 

Ref.    Augustine.]    August.  1624  (2),  1626}  Augustus.  1624  (1),  corrected  in 
Errata  to  Augustin.  16.   flow,  1624  (2),  1626]  blow,  1624  (1),  corrected  in 

Errata.    29.    0  God,]  O  God,  1624  (1);  O  God,  1624  (2),  1626. 



by  him.  This  which  hee  doth  now,  in  assisting  so  my  bodily 
health,  I  know  is  common  to  me  with  many:  Many,  many, 
have  tasted  of  that  expression  of  his  graciousnes.  Where 
hee  can  give  health  by  his  owne  hands,  hee  doth;  and  to 
more  then  any  of  his  Predecessors  have  done:  Therefore  5 
hath  God  reserved  one  disease  for  him,  that  hee  onely 
might  cure  it,  though  perchance  not  onely  by  one  Title, 
and  Interest^  nor  only  as  one  King.  To  those  that  need  it 
not,  in  that  kind,  and  so  cannot  have  it  by  his  owne  hand, 
he  sends  a  donative  of  health,  in  sending  his  Phisician.  The  10 
holy  King  S.  Lewis  in  France,  and  our  Maud  is  celebrated 
for  that,  that  personally  they  visited  Hospitals,  and  assisted 
in  the  Cure,  even  of  loathsome  Diseases.  And  when  that 
religious  Empress  Placilla,  the  wife  of  Theodosius  was  told, 
that  she  diminished  her  selfe  to  much  in  those  personal  15 
assistances,  and  might  doe  enough  in  sending  reliefe,  shee 
said,  Shee  would  send  in  that  capacitie,  as  Empresse,  but  shee 
would  go  to,  in  that  capacitie,  as  a  Christian,  as  a  fellow 
member  of  the  body  of  thy  Son,  with  them.  So  thy  servant 
David  applies  him  selfe  to  his  people,  so  he  incorporates  20 
himselfe  in  his  people,  by  calling  them  His  brethren,  his 
bones,  his  flesh;  and  when  they  fel  under  thy  hand,  even  to 
the  pretermitting  of  himselfe,  he  presses  upon  thee,  by 
prayer  for  them ;  /  have  sinned,  but  these  sheepe  what  have 
they  donne?  let  thine  hand  I  pray  thee  be  against  me  and  against  25 
my  fathers  house.  It  is  kingly  to  give;  when  Araunah  gave 
that  great,  and  free  present  to  David,  that  place,  those 
instruments  for  sacrifice,  and  the  sacrifices  themselves,  it  is 
said  there,  by  thy  Spirit,  Al  these  things  did  Araunah  give, 
as  a  King,  to  the  King.  To  give  is  an  approaching  to  the  30 
Condition  of  Kings,  but  to  give  health,  an  approching  to 

2.  many:]  alledd. have  many?    Ref.   2  Sam. 2^.  17.]  all edd. have  2  Sam. 24. 14. 
Ref.   <v.  22.]  alledd.  have  <v.  17.        26  and  29.  Araunah']  alledd.  have  Araumah 

2  Sam.  19. 

2  Sam.  24. 

<v.  22. 


2  Chro.  19. 


the  King,  of  Kings,  to  //z^.  But  this  his  assisting  to  my 
bodily  health,  thou  knowest,  O  God,  and  so  doe  some 
others  of  thine  honorable  servants  know,  is  but  the  twy-light 
of  that  day,  wherein  thou,  thorow  him,  hast  shind  upon 
5  mee  before;  but  the  Eccho  of  that  voyce,  whereby  thou, 
through  him,  hast  spoke  to  mee  before;  Then,  when  he, 
first  of  any  man  conceiv'd  a  hope,  that  I  might  be  of  some 
use  in  thy  Church,  and  descended  to  an  intimation,  to  a 
perswasion,  almost  to  a  solicitation,  that  I  would  embrace 

10  that  calling.  And  thou  who  hadst  put  that  desire  into  his 
heart,  didst  also  put  into  mine,  an  obedience  to  it;  and 
I  who  was  sicke  before,  of  a  vertiginous  giddines,  and 
irresolution,  and  almost  spent  all  my  time  in  consulting 
how  I  should  spend  it,  was  by  this  man  of  God,  and  God 

1 5  of  men,  put  into  the  poole,  and  recoverd :  when  I  asked, 
perchance,  a  stone,  he  gave  me  bread;  when  I  asked,  per- 
chance, a  Scorpion,  he  gave  me  a  fish;  when  I  asked  a 
temporall  office,  he  denied  not,  refused  not  that,  but  let  mee 
see,  that  hee  had  rather  I  took  this.  These  things,  thou 

20  O  God,  who  forgettest  nothing,  hast  not  forgot,  though 
perchance,  he,  because  they  were  benefits,  hath;  but  I  am 
not  only  a  witnesse,  but  an  instance,  that  our  Jehosophat 
hath  a  care  to  ordaine  Priests,  as  well  as  Judges:  and  not 
only   to   send   Phisicians   for   temporall,    but   to   bee   the 

25  Phisician  for  spirituall  health. 

8.     PRAYER. 

OEternall  and  most  gracious  God,  who  though  thou 
have  reserved  thy  tresure  of  perfit  joy,  and  perfit 
glory,  to  be  given  by  thine  own  hands  then,  when  by  seeing 
thee,  as  thou  art  in  thy  selfe,  and  knowing  thee,  as  we  are 
30  known,  wee  shall  possesse  in  an  instant,  and  possesse  for 

Ref.    2  Chro.  19.  8.]  all  edd.  have  2  Chro.  14.  8. 

Devotions  47 

ever,  all  that  can  any  way  conduce  to  our  happinesses,  yet 
here  also  in  this  world,  givest  us  such  earnests  of  that  full 
payment,  as  by  the  value  of  the  earnest,  we  may  give  some 
estimat  of  the  tresure,  humbly,  and  thankfully  I  acknow- 
ledge, that  thy  blessed  spirit  instructs  mee,  to  make  a  5 
difference  of  thy  blessings  in  this  world,  by  that  difference 
of  the  Instruments,  by  which  it  hath  pleased  thee  to  derive 
them  unto  me.  As  we  see  thee  heere  in  a  glasse,  so  we 
receive  from  thee  here  by  reflexion,  and  by  instruments. 
Even  casual  things  come  from  thee\  and  that  which  we  call  10 
Fortune  here,  hath  another  name  above.  Nature  reaches  out 
her  hand,  and  gives  us  corne,  and  wine,  and  oyle,  and 
milke,  but  thou  fillest  her  hand  before,  and  thou  openest 
her  hand,  that  she  may  rain  down  her  showres  upon  us. 
Industry  reaches  out  her  hand  to  us,  and  gives  us  fruits  of  1 5 
our  labor,  for  our  selves,  and  our  posteritie ;  but  thy  hand 
guides  that  hand,  when  it  sowes,  and  when  it  waters,  and 
the  increase  is  from  thee.  Friends  reach  out  their  hands, 
and  prefer  us,  but  thy  hand  supports  that  hand,  that 
supports  us.  Of  all  these  thy  instruments  have  I  received  20 
thy  blessing,  O  God,  but  bless  thy  name  most  for  the 
greatest;  that  as  a  member  of  the  publike,  and  as  a  par- 
taker of  private  favours  too,  by  thy  right  hand,  thy  power- 
full  hand  set  over  us,  I  have  had  my  portion,  not  only  in 
the  hearing,  but  in  the  preaching  of  thy  Gospel.  Humbly  25 
beseeching  thee,  that  as  thou  continuest  thy  wonted 
goodnes  upon  the  whol  world,  by  the  wonted  meanes,  and 
instruments,  the  same  Sun,  and  Moon,  the  same  Nature, 
and  Industry,  so  to  continue  the  same  blessings  upon  this 
State,  and  this  Church  by  the  same  hand,  so  long,  as  that  3° 
thy  Son  when  he  comes  in  the  clouds,  may  find  him,  or  his 
son,  or  his  sonnes  sonnes  ready  to  give  an  account,  and  able 
to  stand  in  that  judgment,  for  their  faithfull  Stewardship, 



and  dispensation  of  thy  talents  so  abundantly  committed  to 
them ;  and  be  to  him,  O  God,  in  all  distempers  of  his  body, 
in  all  anxieties  of  spirit,  in  all  holy  sadnesses  of  soule,  such 
a  Phisician  in  thy  proportion,  who  art  the  greatest  in 
5  heaven,  as  hee  hath  bin  in  soule,  and  body  to  me,  in  his 
proportion,  who  is  the  greatest  upon  earth. 

9.  Medicamina 

Upon  their  Consultation, 
they  prescribe. 


THey  have  seene  me,  and  heard  mee,  arraign 'd  mee 
in  these  fetters,  and  receiv'd  the  evidence;  I  have  cut 
up  mine  Anatomy,  dissected  my  selfe,  and  they  are  gon  to 

10  read  upon  me.  O  how  manifold,  and  perplexed  a  thing, 
nay,  how  wanton  and  various  a  thing  is  mine  and  destruc- 
tion ?  God  presented  to  David  three  kinds,  War,  Famine, 
and  Pestilence;  Satan  left  out  these,  and  brought  in,  fires 
from  heaven,  and  windes  from  the  wildernes.    As  if  there 

1 5  were  no  mine  but  sicknes,  wee  see,  the  Masters  of  that  Art, 
can  scarce  number,  nor  name  all  sicknesses;  every  thing 
that  disorders  a  faculty,  and  the  function  of  that  is  a  sick- 
nesse :  The  names  wil  not  serve  them  which  are  given  from 
the  place  affected,  the  Plurisie  is  so;  nor  from  the  effect 

20  which  it  works,  the  falling  sicknes  is  so;  they  cannot  have 
names  ynow,  from  what  it  does,  nor  where  it  is,  but  they 
must  extort  names  from  what  it  is  like,  what  it  resembles, 
and  but  in  some  one  thing,  or  els  they  would  lack  names; 
for  the  Wolf,  and  the  Canker,  and  the  Polypus  are  so;  and 

25  that  question,  whether  there  be  more  names  or  things,  is  as 
perplexd  in  sicknesses,  as  in  any  thing  else;  except  it  be 
easily  resolvd  upon  that  side,  that  there  are  more  sicknesses 

14.   As  if]  all  edd.  (and  Alford  and  Pickering)  have  "If,"  but  this  addition 
seems  necessary  for  the  sense. 



then  names.  If  mine  were  reduc'd  to  that  one  way,  that 
Man  could  perish  noway  but  by  skknes,  yet  his  danger 
were  infinit;  and  if  skknes  were  reduc'd  to  that  one  way, 
that  there  were  no  sicknes  but  a  fever,  yet  the  way  were 
infinite  still;  for  it  would  overlode,  and  oppress  any  5 
naturall,  disorder  and  discompose  any  artificiall  Memory,  to 
deliver  the  names  of  several]  fevers;  how  intricate  a  worke 
then  have  they,  who  are  gone  to  consult,  which  of  these 
sicknesses  mine  is,  and  then  which  of  these  fevers,  and  then 
jvhat  it  would  do,  and  then  how  it  may  be  countermind.  10 
But  even  in  ///,  it  is  a  degree  of  good,  when  the  evil  wil 
admit  consultation.  In  many  diseases,  that  which  is  but  an 
accident,  but  a  symptom  of  the  main  disease,  is  so  violent, 
that  the  Phisician  must  attend  the  cure  of  that,  though  hee 
pretermit  (so  far  as  to  intermit)  the  cure  of  the  disease  it  1 5 
self.  Is  it  not  so  in  States  too?  somtimes  the  insolency 
of  those  that  are  great,  puts  the  people  into  commotions-,  the 
great  disease,  and  the  greatest  danger  to  the  Head,  is  the 
insolency  of  the  great  ones;  and  yet,  they  execute  Martial  law, 
they  come  to  present  executions  upon  the  people,  whose  20 
commotion  was  indeed  but  a  simptom,  but  an  accident  of 
the  maine  disease-,  but  this  symptom,  grown  so  violent,  wold 
allow  no  time  for  a  consultation.  Is  it  not  so  in  the  accidents 
of  the  diseases  of  our  mind  too  ?  Is  it  not  evidently  so  in 
our  affections,  in  our  passions}  If  a  cholerick  man  be  ready  25 
to  strike,  must  I  goe  about  to  purge  his  choler,  or  to  breake 
the  blow  ?  But  where  there  is  room  for  consultation,  things 
are  not  desperate.  They  consult-,  so  there  is  nothing  rashly, 
inconsiderably  done;  and  then  they  prescribe,  they  write,  so 
there  is  nothing  covertly,  disguisedly,  unavowedly  done.  In  30 
bodily  diseases  it  is  not  alwaies  so ;  sometimes,  assoon  as  the 
Phisicians  foote  is  in  the  chamber,  his  knife  is  in  the  patients 

17.   puts]  all  edd.  have  put 



arme;  the  disease  would  not  allow  a  minutes  forbearing  of 
blood,  nor  prescribing  of  other  remedies.  In  States  and 
matter  of  government  it  is  so  too;  they  are  somtimes 
surprizd  with  such  accidents,  as  that  the  Magistral  asks  not 
5  what  may  be  done  by  law,  but  does  that,  which  must 
necessarily  be  don  in  that  case.  But  it  is  a  degree  of  good, 
in  evill,  a  degree  that  carries  hope  and  comfort  in  it,  when 
we  may  have  recourse  to  that  which  is  written,  and  that 
the  proceedings  may  be  apert,  and  ingenuous,  and  candid, 

10  and  avowable,  for  that  gives  satisfaction,  and  acquiescence. 
They  who  have  received  my  Anatomy  of  my  selfe,  consult, 
and  end  their  consultation  in  prescribing,  and  in  prescribing 
Phisick;  proper  and  convenient  remedy:  for  if  they  shold 
come  in  again,  and  chide  mee,  for  some  disorder,  that  had 

15  occasion'd,  and  indued,  or  that  had  hastned  and  exalted 
this  sicknes,  or  if  they  should  begin  to  write  now  rules  for 
my  dyet,  and  exercise  when  I  were  well,  this  were  to  antidate, 
or  to  postdate  their  Consultation,  not  to  give  Phisicke.  It 
were  rather  a  vexation,  then  a  reliefe,  to  tell  a  condemnd 

20  prisoner,  you  might  have  liv'd  if  you  had  done  this;  and 
if  you  can  get  pardon,  you  shal  do  wel,  to  take  this,  or 
this  course  hereafter.  I  am  glad  they  know  (I  have  hid 
nothing  from  them)  glad  they  consult,  (they  hide  nothing 
from  one  another)  glad  they  write  (they  hide  nothing  from 

25  the  world)  glad  that  they  write  and  prescribe  Phisick,  that 
there  are  remedies  for  the  present  case. 


MT  God,  my  God,  allow  me  a  just  indignation,  a  holy 
detestation    of  the    insolency   of   that   man,   who 
because  he  was  of  that  high  ranke,  of  whom  thou  hast  said, 
30  They  are  gods,  thought  himselfe  more  then  equall  to  thee; 
that  King  of  Aragon  Aljonsus,  so  perfit  in  the  motions  of 



2  Chro.  25. 

Esa.  40.  13. 


11.  2. 

the  heavenly  bodies,  as  that  hee  adventured  to  say,  That 
if  he  had  bin  of  councell  with  thee,  in  the  making  of  the 
heavens,  the  heavens  should  have  bene  disposed  in  a  better 
order,  then  they  are.  The  King  Amasiah  would  not  indure 
thy  Prophet  to  reprehend  him,  but  asked  him  in  anger,  5 
Art  thou  made  of  the  kings  councell?  When  thy  Prophet 
Esaias  askes  that  question,  who  hath  directed  the  spirit  of 
the  Lord,  or  being  his  councellor  hath  taught  him?  It  is  after 
hee  had  setled  and  determined  that  office,  upon  thy  Son, 
and  him  onely,  when  he  joyns  with  those  great  Titles,  The  10 
mighty  God,  and  the  prince  of  peace,  this  also,  the  Councellor; 
and  after  he  had  setled  upon  him,  the  spirit  of  might,  and 
of  councell.  So  that  then,  thou  O  God,  thogh  thou  have  no 
councell  from  Man,  yet  doest  nothing  upon  man,  without 
councell-,  In  the  making  of  Man  there  was  a  consultation;  15 
Let  us  make  man.  In  the  preserving  of  Man,  O  Thou  great 
preserver  of  men,  thou  proceedest  by  councell;  for  all  thy 
externall  workes,  are  the  workes  of  the  whole  Trinity,  and 
their  hand  is  to  every  action.  How  much  more  must  I 
apprehend,  that  al  you  blessed,  and  glorious  persons  of  the  20 
Trinitie  are  in  consultation  now,  what  you  wil  do  with  this 
infirm  body,  with  this  leprous  Soule,  that  attends,  guiltily, 
but  yet  comfortably,  your  determination  upon  it.  I  offer 
not  to  counsell  them,  who  meet  in  consultation  for  my  body 
now,  but  I  open  my  infirmities,  I  anatomise  my  body  to  25 
them.  So  I  do  my  soule  to  thee,  O  my  God,  in  an  humble 
confession,  That  there  is  no  veine  in  mee,  that  is  not  full 
of  the  bloud  of  thy  Son,  whom  I  have  crucified,  and 
Crucified  againe,  by  multiplying  many,  and  often  repeating 
the  same  sinnes:  that  there  is  no  Artery  in  me,  that  hath  30 
not  the  spirit  of  error,  the  spirit  of  lust,  the  spirit  of  giddines 
in  it;  no  bone  in  me  that  is  not  hardned  with  the  custome 

Ref.   Esa.  40.  13.]  all  edd.  have  42.  13. 

Gen.  1.  26. 

1  Tim.  4. 1. 
Ose.  4.  12. 
Esa.  19. 14. 



of sin,  and  nourished,  and  soupled  with  the  marrow  of  sinn\ 
no  sinews,  no  ligaments,  that  do  not  tie,  and  chain  sin  and 
sin  together.  Yet,  O  blessed  and  glorious  Trinity,  O  holy, 
and  whole  Colledge,  and  yet  but  one  Phisician,  if  you  take 
5  this  confession  into  a  consultation,  my  case  is  not  desperate, 
my  destruction  is  not  decreed-,  If  your  consultation  determine 
in  writing,  if  you  refer  mee  to  that  which  is  written,  you 
intend  my  recovery:  for  al  the  way,  O  my  God,  (ever 
constant  to  thine  owne  wayes)  thou  hast  proceeded  openly, 

10  intelligibly,  manifestly,  by  the  book.  From  thy  first  book,  the 
book  of  life,  never  shut  to  thee,  but  never  throughly  open 
to  us;  from  thy  second  book,  the  booke  of  Nature,  wher 
though  subobscurely,  and  in  shadowes,  thou  hast  expressed 
thine  own  Image;  from  thy  third  booke,  the  Scriptures, 

15  where  thou  hadst  written  all  in  the  Old,  and  then  lightedst 
us  a  candle  to  read  it  by,  in  the  New  Testament',  To  these 
thou  hast  added  the  booke  of  just,  and  usefull  Lawes, 
established  by  them,  to  whom  thou  hast  committed  thy 
people;  To  those,   the  Manualls,  the  pocket,  the  bosome 

20  books  of  our  owne  Consciences;  To  those  thy  particular  books 

of  all  our  particular  sins;  and  to  those,  the  Booke  with  seven 

Apoc.  6.  1.  seals,  which  only  the  Lamb  which  was  slaine,  was  found 

worthy  to  open;  which,  I  hope,  it  shall  not  disagree  with 

the   meaning   of  thy   blessed    Spirit,    to   interprete,    the 

25  promulgation  of  their  pardon,  and  righteousnes,  who  are 
washed  in  the  blood  of  that  Lambe;  And  if  thou  refer  me  to 
these  bookes,  to  a  new  reading,  a  new  triall  by  these  bookes, 
this  fever  may  be  but  a  burning  in  the  hand,  and  I  may 
be  saved,  thogh  not  by  my  book,  mine  own  conscience,  nor 

30  by  thy  other  books,  yet  by  thy  first,  the  book  of  life,  thy 
decree  for  my  election,  and  by  thy  last,  the  booke  of  the 

20.  Consciences ;]  all  edd.  have  Consciences. 
Apoc.  7.  1. 

Ref.   Apoc.  6.  1.]  all  edd.  have 

Devotions  5  3 

Lamb ,  and  the  shedding  of  his  blood  upon  me;  If  I  be 
stil  under  consultation,  I  am  not  condemned  yet;  if  I  be 
sent  to  these  books  I  shall  not  be  condemn'd  at  all:  for, 
though  there  be  something  written  in  some  of  those  books 
(particularly  in  the  Scriptures)  which  some  men  turne  to  5 
poyson,  yet  upon  these  consultations  (these  confessions,  these 
takings  of  our  particular  cases,  into  thy  consideration)  thou 
intendest  all  for  phisick,  and  even  from  those  Sentences, 
from  which  a  too-late  Repenter  will  sucke  desperation,  he 
that  seeks  thee  early,  shall  receive  thy  morning  dew,  thy  10 
seasonable  mercy,  thy  forward  consolation. 

9.     PRAYER. 

OEternall  and  most  gracious  God,  who  art  of  so  pure 
eyes,  as  that  thou  canst  not  look  upon  sinn,  and  we 
of  so  unpure  constitutions,  as  that  wee  can  present  no 
object  but  sin,  and  therefore  might  justly  feare,  that  thou  15 
wouldst  turn  thine  eyes  for  ever  from  us,  as,  though  we 
cannot  indure  afflictions  in  our  selves,  yet  in  thee  we  can; 
so  thogh  thou  canst  not  indure  sinne  in  us,  yet  in  thy  Sonn 
thou  canst,  and  he  hath  taken  upon  him  selfe,  and  presented 
to  thee,  al  those  sins,  which  might  displease  thee  in  us.  20 
There  is  an  Eye  in  Nature,  that  kills,  as  soon  as  it  sees,  the 
eye  of  a  Serpent-,  no  eye  in  Nature,  that  nourishes  us  by 
looking  upon  us;  But  thine  Eye,  O  Lord,  does  so.   Looke 
therefore  upon  me,  O  Lord,  in  this  distresse,  and  that  will 
recall  mee  from  the  borders  of  this  bodily  death;  Look  25 
upon  me,  and  that  wil  raise  me  again  from  that  spirituall 
death,  in  which  my  parents  buried  me,  when  they  begot 
mee  in  sinne,  and  in  which  I  have  pierced  even  to  the  jawes 
of  hell,  by  multiplying  such  heaps  of  actuall  sins,  upon 
that  foundation,  that  root  of  originall  sinn.    Yet  take  me  30 
again,    into    your    Consultation,    O    blessed   and   glorious 

54  Devotions 

Trinitie;  and  thogh  the  Father  know,  that  I  have  defaced 
his  Image  received  in  my  Creation  ;  though  the  Son  know, 
I  have  neglected  mine  interest  in  the  Redemption,  yet, 
O  blessed  spirit,  as  thou  art  to  my  Conscience,  so  be  to  them 
5  a  witnes,  that  at  this  minute,  I  accept  that  which  I  have  so 
often,  so  often,  so  rebelliously  refused,  thy  blessed  inspira- 
tions; be  thou  my  witnes  to  them,  that  at  more  poores  then 
this  slacke  body  sweates  teares,  this  sad  soule  weeps  blood ; 
and  more  for  the  displeasure  of  my  God,  then  for  the  stripes 

10  of  his  displeasure.  Take  me  then,  O  blessed,  and  glorious 
Trinitie,  into  a  Reconsultation,  and  prescribe  me  airy phisick\ 
If  it  bee  a  long,  and  painful  holding  of  this  soule  in  sicknes, 
it  is  phisick,  if  I  may  discern  thy  hand  to  give  it,  and  it  is 
phisick,  if  it  be  a  speedy  departing  of  this  Soule,  if  I  may 

15  discerne  thy  hand  to  receive  it. 

10.  Lent£  et  Serpenti  They  find  the  Disease  to  steale 

satagunt  occurrere  on  insensibly,  and  endeavour 

Morbo.  to  meet  with  it  so. 


THis  is  Natures  nest  of  Boxes;  The  Heavens  containe 
the  Earth,  the  Earth,  Cities,  Cities,  Men.  And  all 
these  are  Concentrique;  the  common  center  to  them  all,  is 
decay,  ruine;  only  that  is  Eccentrique,  which  was  never  made ; 

20  only  that  place,  or  garment  rather,  which  we  can  imagine, 
but  not  demonstrate,  That  light,  which  is  the  very  emana- 
tion of  the  light  of  God,  in  which  the  Saints  shall  dwell, 
with  which  the  Saints  shall  be  appareld,  only  that  bends 
not  to  this  Center,  to  Ruine;  that  which  was  not  made  of 

25  Nothing,  is  not  threatned  with  this  annihilation.  All  other 
things  are;  even  Angels,  even  our  soules;  they  move  upon 
the  same  poles,  they  bend  to  the  same  Center;  and  if  they 
were  not  made  immortall  by  preservation,  their  Nature 

Devotions  5  5 

could  not  keep  them  from  sinking  to  this  center,  Annihila- 
tion. In  all  these  (the  frame  of  the  heavens,  the  States  upon 
earth,  and  Men  in  them,  comprehend  all)  Those  are  the 
greatest  mischifs,  which  are  least  discerned ;  the  most  in- 
sensible in  their  wayes  come  to  bee  the  most  sensible  in  5 
their  ends.  The  Heavens  have  had  their  Dropsie,  they 
drownd  the  world,  and  they  shall  have  their  Fever,  and 
burn  the  world.  Of  the  dropsie,  the  flood,  the  world  had 
a  foreknowledge  120  yeares  before  it  came;  and  so  some 
made  provision  against  it,  and  were  saved;  the  fever  shall  10 
break  out  in  an  instant,  and  consume  all ;  The  dropsie  did 
no  harm  to  the  heavens,  from  whence  it  fell,  it  did  not  put 
out  those  lights,  it  did  not  quench  those  heates;  but  the 
fever,  the  fire  shall  burne  the  furnace  it  selfe,  annihilate 
those  heavens,  that  breath  it  out ;  Though  the  Dog-Starre  1 5 
have  a  pestilent  breath,  an  infectious  exhalation,  yet  be- 
cause we  know  when  it  wil  rise,  we  clothe  our  selves,  and 
wee  diet  our  selves,  and  we  shadow  our  selves  to  a  sufficient 
prevention ;  but  Comets  and  blazing  starres,  whose  effects, 
or  significations  no  man  can  interpret  or  frustrat,  no  man  20 
foresaw:  no  Almanack  tells  us,  when  a  blazing  starre  will 
break  out,  the  matter  is  carried  up  in  secret;  no  Astrologer 
tels  us  when  the  effects  will  be  accomplished,  for  thats  a 
secret  of  a  higher  spheare,  then  the  other;  and  that  which 
is  most  secret,  is  most  dangerous.  It  is  so  also  here  in  the  25 
societies  of  men,  in  States,  and  Commonwealths.  Twentie 
rebellious  drums  make  not  so  dangerous  a  noise,  as  a  few 
whisperers,  and  secret  plotters  in  corners.  The  Canon  doth 
not  so  much  hurt  against  a  wal,  as  a  Myne  under  the  wall ; 
nor  a  thousand  enemies  that  threaten,  so  much  as  a  few  30 
that  take  an  oath  to  say  nothing.  God  knew  many  heavy  sins 
of  the  people,  in  the  wildernes  and  after,  but  still  he 

20.   interpret]  all  edd.  have  "interrupt"  but  this  emendation  seems  justifiable. 



charges  them  with  that  one,  with  Murmuring,  murmuring 
in  their  hearts,  secret  disobediences,  secret  repugnances 
against  his  declar'd  wil ;  and  these  are  the  most  deadly,  the 
most  pernicious.  And  it  is  so  to,  with  the  diseases  of  the 
5  body,  and  that  is  my  case.  The  pulse,  the  urine,  the  sweat, 
all  have  sworn  to  say  nothing,  to  give  no  Indication,  of  any 
dangerous  sicknesse.  My  forces  are  not  enfeebled,  I  find 
no  decay  in  my  strength;  my  provisions  are  not  cut  off, 
I  find  no  abhorring  in  mine  appetite;  my  counsels  are  not 

io  corrupted  or  infatuated,  I  find  no  false  apprehensions,  to 
work  upon  mine  understanding;  and  yet  they  see,  that 
invisibly,  and  I  feele,  that  insensibly  the  disease  prevailes. 
The  disease  hath  established  a  Kingdome,  an  Empire  in  mee, 
and  will  have  certaine  Arcana  Imperii,  secrets  of  State,  by 

15  which  it  will  proceed,  and  not  be  bound  to  declare  them. 
But  yet  against  those  secret  conspiracies  in  the  State,  the 
Magistrate  hath  the  rack;  and  against  the  insensible  diseases, 
Phisicians  have  their  examiners-,  and  those  these  employ 






T  God,  my  God,  I  have  bin  told,  and  told  by 
relation,  by  her  own  brother,  that  did  it,  by  thy 
servant  Nazianzen,  that  his  Sister  in  the  vehemency  of  her 
prayer,  did  use  to  threaten  thee,  with  a  holy  importunitie,  with 
a  pious  impudencie.    I  dare  not  doe  so,  O  God;  but  as  thy 

25  servant  Augustin,  wisht  that  Adam  had  not  sinned,  therefore 
that  Christ  might  not  have  died,  may  I  not  to  this  one  purpose 
wish,  That  if  the  Serpent  before  the  tentation  of  Eve,  did 
goe  upright,  and  speake,  that  he  did  so  still,  because  I  should 
the  sooner  heare  him,  if  he  spoke,  the  sooner  see  him,  if  he 

30  went  upright}  In  his  curse,  I  am  cursed  too;  his  creeping 
undoes  mee :  for  howsoever  hee  begin  at  the  heele,  and  doe 



but  bruise  that;  yet  he,  and  Death  in  him  is  come  into  our        Jere.  9. 21. 

windowes;  into  our  Eyes,  and  Eares,  the  entrances,  and 

inlets  of  our  souk.    He  works  upon  us  in  secret,  and  we 

doe  not  discerne  him;  And  one  great  work  of  his  upon  us, 

is  to  make  us  so  like  himselfe,  as  to  sin  in  secret,  that  others  5 

may  not  see  us ;  But  his  Master-piece  is,  to  make  us  sin  in 

secret  so,  as  that  we  may  not  see  our  selves  sin.   For  the 

first,  the  hiding  of  our  sins  from  other  men,  hee  hath 

induc'd  that,  which  was  his  off-spring  from  the  beginning, 

A  lye:  for  man  is,  in  Nature,  yet,  in  possession  of  some  such  10    Jo.  8.  44. 

sparkes  of  ingenuitie,  and  noblenesse,  as  that,  but  to  disguise 

Evill,   hee  would  not  lye.  The  bodie,  the  sinne,  is  the 

Serpents,  and  the  garment  that  covers  it,  the  lye,  is  his  too. 

These  are  his;  but  the  hiding  of  sinne  from  our  selves,  is 

Hee  himselfe :  when  we  have  the  sting  of  the  Serpent  in  us,  1 5 

and  doe  not  sting  our  selves,  the  venim  of  sin,  and  no 

remorse  for  sinn,  then,  as  thy  blessed  sonne  said  of  Judas, 

Hee  is  a  devill,  not  that  he  had  one,  but  was  one,  so  we        jok.  6. 70. 

are  become  devils  to  our  selves,  and  we  have  not  only  a 

Serpent  in  our  bosome,  but  we  our  selves,  are  to  our  selves  20 

that  Serpent.  How  farre  did  thy  servant  David  presse  upon 

thy  pardon,  in  that  petition,  Clense  thou  me  from  my  secret        Ps.  19.  1 

sins  ?  can  any  sin  bee  secret  ?  for  a  great  part  of  our  sinnes, 

though,  sayes  thy  Prophet,  we  conceive  them  in  the  darke, 

upon  our  bed,  yet  sayes  he,  we  doe  them  in  the  light;  there  25 

are  many  sins,  which  we  glorie  in  doing,  and  would  not 

doe,  if  no  body  should  know  them.  Thy  blessed  servant 

August,  confesses,  that  hee  was  ashamed  of  his  shamefastnes, 

and  tendernesse  of  Conscience,  and  that  he  often  belied  himself 

with  sinnes,  which  he  never  did,  lest  he  should  be  unacceptable  30 

to  his  sinfull  companions.    But  if  we  would  conceale  them, 

(thy  Prophet  found  such  a  desire,  and  such  a  practise  in 

10.   man  is,  in  Nature,]  all  edd.  have  man,  is  in  Nature, 

Esay  47. 

Gen.  4.  10. 

Job  20.  27. 

Eccle.  10. 


G^«.  3.  8. 


ikto.  10. 26. 

Psal.^2.  3,4 
«w.  5. 


some,  when  he  said,  Thou  hast  trusted  in  thy  wickednes,  and 
thou  hast  sayd,  None  shall  see  me)  yet  can  we  conceale  them  ? 
Thou  O  God,  canst  heare  of  them  by  others;  The  voice 
of  Abels  blood,  will  tell  thee  of  Cains  murder;  the  Heavens 
5  themselves  will  tell  thee,  Heaven  shal  reveale  his  iniquity\ 
a  smal  creature  alone,  shall  doe  it,  A  bird  of  the  ayre  shall 
carry  the  voice,  and  tell  the  matter:  Thou  wilt  trouble  no 
Informer,  thou  thyselfe  revealedst  Adams  sin,  to  thy  selfe ; 
And  the  manifestation  of  sin  is  so  ful  to  thee,  as  that  thou 
shalt  reveale  all  to  all,  Thou  shah  bring  every  worke  to 
Judgement,  with  every  secret  thing,  and,  there  is  nothing 
covered,  that  shall  not  bee  revealed:  But,  O  my  God,  there  is 
another  way  of  knowing  my  sins,  which  thou  lovest  better 
then  any  of  these ;  To  know  them  by  my  Confession.   As 

15  Phisicke  works  so,  it  drawes  the.  peccant  humour  to  it  selfe, 
that  when  it  is  gathered  together,  the  weight  of  it  selfe  may 
carry  the  humour  away,  so  thy  Spirit  returns  to  my 
Memory  my  former  sinnes,  that  being  so  recollected,  they 
may  poure  out  them  selves  by  Confession.    When  I  kept 

20  silence,  sayes  thy  servant  David,  day,  and  night,  thy  hand 
was  heavy  upon  mee,  But  when  I  said,  I  wil  confesse  my 
transgressions  unto  the  Lord,  thou  forgavest  the  iniquitie  of  my 
sinne.  Thou  interpretest  the  very  purpose  of  Confession  so 
well,  as  that  thou  scarce  leavest  any  new  Mercy  for  the 

25  action  itselfe.  This  Mercy  thou  leavest,  that  thou  armest  us 
thereupon,  against  relapses  into  the  sinnes  which  wee  have 
confessed.  And  that  mercy  which  thy  servant  Augustine 
apprehends,  when  he  sayes  to  thee,  Thou  hast  forgiven  me 
those  sinnes  which  I  have  done,  and  those  sinnes  which  only 

3°  by  thy  grace  I  have  not  done :  they  were  done  in  our  inclina- 
tion to  them,  and  even  that  inclination  needs  thy  mercy,  and 

Ref.   Job  20.  27.]  all  edd.  have  Jer.  20.  27.  Ref.   Psal.  32.  3,  4.]  all 

edd.  have  Psal.  32.  34.  Ref.  <v.  5.]  all  edd.  have  8.  5. 



that  Mercy  he  calls  a  Pardon.  And  these  are  most  truly 
secret  sinnes,  because  they  were  never  done,  and  because 
no  other  man,  nor  I  my  selfe,  but  only  thou  knowest,  how 
many  and  how  great  sinnes  I  have  scaped  by  thy  grace, 
which  without  that,  I  should  have  multiplied  against  thee.  5 

10.     PRAYER. 

O  Eternal,  and  most  gracious  God,  who  as  thy  Sonne 
Christ  Jesus,  though  hee  knew  all  things,  yet  said 
hee  knew  not  the  day  of  Judgment,  because  he  knew  it  not 
so,  as  that  he  might  tell  it  us ;  so  though  thou  knowest  all 
my  sins,  yet  thou  knowest  them  not  to  my  comfort,  except  10 
thou  know  them  by  my  telling  them  to  thee,  how  shall 
I  bring  to  thy  knowledg,  by  that  way,  those  sinns,  which 
I  my  selfe  know  not?  If  I  accuse  my  self  of  original/  sin, 
wilt  thou  ask  me  if  I  know  what  original/  sin  is  ?  I  know 
not  enough  of  it  to  satisfie  others,  but  I  know  enough  to  15 
condemne  my  self,  and  to  solicit  thee.  If  I  confess  to  thee 
the  sinnes  of  my  youth,  wilt  thou  ask  me,  if  I  know  what 
those  sins  were  ?  I  know  them  not  so  well,  as  to  name  them 
all,  nor  am  sure  to  live  houres  enough  to  name  them  al, 
(for  I  did  them  then,  faster  then  I  can  speak  them  now,  20 
when  every  thing  that  I  did,  conduc'd  to  some  sinne)  but 
I  know  them  so  well,  as  to  know,  that  nothing  but  thy 
mercy  is  so  infinite  as  they.  If  the  naming  of  sins  of Thought, 
Word,  and  Deed,  of  sinns  of  Omission  and  of  Action,  of  sins 
against  thee,  against  my  neighbour,  and  against  my  self,  of  25 
sinns  unrepented,  and  sinnes  relapsed  into  after  Repentance, 
of  sins  of  Ignorance,  and  sinnes  against  the  testimonie  of 
my  Conscience,  of  sinnes  against  thy  Commandments,  sins 
against  thy  Sonnes  Prayer,  and  sinnes  against  our  own 
Creeds  of  sins  against  the  laws  of  that  Church,  and  sinnes  3° 
against  the  lawes  of  that  State,  in  which  thou  hast  given 

6o  Devotions 

me  my  station.  If  the  naming  of  these  sinnes  reach  not 
home  to  all  mine,  I  know  what  will;  0  Lord,  pardon  me, 
me,  all  those  sinnes  which  thy  Sonne  Christ  Jesus  suffered 
for,  who  suffered  for  all  the  sinnes  of  all  the  world ;  for 
5  there  is  no  sinne  amongst  all  those  which  had  not  been 
my  sinne,  if  thou  hadst  not  beene  my  God,  and  antidated 
me  a  pardon  in  thy  -preventing  grace.  And  since  sin  in  the 
nature  of  it,  retaines  still  so  much  of  the  author  of  it,  that 
it  is  a  Serpent,  insensibly  insinuating  it  selfe  into  my  Souk, 

io  let  thy  brazen  Serpent  (the  contemplation  of  thy  Sonne 
crucified  for  me)  be  evermore  present  to  me,  for  my 
recovery  against  the  sting  of  the  first  Serpent-,  That  so,  as 
I  have  a  Lyon  against  a  Lyon,  the  Lyon  of  the  Tribe  of  Judah 
against  that  Lyon,  that  seekes  whom  he  may  devoure,  so  I  may 

1 5  have  a  Serpent  against  a  Serpent,  the  Wisedome  of  the  Serpent 
against  the  Malice  of  the  Serpent,  And  both  against  that 
Lyon,  and  Serpent,  forcible,  and  subtill  tentations,  thy  Dove 
with  thy  Olive,  in  thy  Arke,  Humilitie,  and  Peace,  and 
Reconciliation  to  thee,  by  the  ordinances  of  thy  Church.  Amen. 

ii.  Nobilibusq;  trahunt,  a  cincto  Corde,  venerium,  They  use  Cordials,  to  keep 
Succis  et  Gemmis,  et  quae  generosa,  Ministrant  the  ijenim  and  Malignitie 
Ars,  et  Natura,  instillant.  of  the   disease  from  the 



20TT  THence  can  wee  take  a  better  argument,  a  clearer 
VV  demonstration,  that  all  the  Greatnes  of  this  world, 
is  built  upon  opinion  of  others,  and  hath  in  itself  no  reall 
being,  nor  power  of  subsistence,  then  from  the  heart  of  man  ? 
It  is  always  in  action,  and  motion,  still  busie,  still  pretending 

25  to  doe  all,  to  furnish  all  the  powers,  and  faculties  with  all 
that  they  have;  But  if  an  enemy  dare  rise  up  against  it,  it 
is  the  soonest  endangered,  the  soonest  defeated  of  any  part. 
The  Braine  will  hold  out  longer  then  it,  and  the  Liver 




longer  then  that;  They  will  endure  a  Siege;  but  an  un- 
natural heat,  a  rebellious  heat,  will  blow  up  the  heart,  like 
a  Myne,  in  a  minute.  But  howsoever,  since  the  Heart  hath 
the  birthright  and  Primogeniture,  and  that  it  is  Natures 
eldest  Sonne  in  us,  the  part  which  is  first  borne  to  life  in  5 
man,  and  that  the  other  parts,  as  younger  brethren,  and 
servants  in  this  family,  have  a  dependance  upon  it,  it  is 
reason  that  the  principall  care  bee  had  of  it,  though  it  bee 
not  the  strongest  part;  as  the  eldest  is  oftentimes  not  the 
strongest  of  the  family.  And  since  the  Braine,  and  Liver, 
and  Heart,  hold  not  a  Triumvirate  in  Man,  a  Soveraigntie 
equally  shed  upon  them  all,  for  his  well-being,  as  the  foure 
Elements  doe,  for  his  very  being,  but  the  Heart  alone  is  in 
the  Principalitie,  and  in  the  Throne,  as  King,  the  rest  as 
Subjects,  though  in  eminent  Place  and  Office,  must  con-  15 
tribute  to  that,  as  Children  to  their  Parents,  as  all  persons 
to  all  kinds  of  Superiours,  though  oftentimes,  those  Parents, 
or  those  Superiours,  bee  not  of  stronger  parts,  then  them 
selves,  that  serve  and  obey  them  that  are  weaker;  Neither 
doth  this  Obligation  fall  upon  us,  by  second  Dictates  of  20 
Nature,  by  Consequences  and  Conclusions  arising  out  of 
Nature,  or  deriv'd  from  Nature,  by  Discourse,  (as  many 
things  binde  us  even  by  the  Law  of  Nature,  and  yet  not 
by  the  primarie  Law  of  Nature;  as  all  Lawes  of  Proprietie 
in  that  which  we  possesse,  are  of  the  Law  of  Nature,  which  25 
law  is,  To  give  every  one  his  owne,  and  yet  in  the  primarie 
law  of  Nature  there  was  no  Proprietie,  no  Meum  Cif  Tuum, 
but  an  universall  Communitie  over  all;  So  the  obedience  of 
Superiours,  is  of  the  law  of  Nature,  and  yet  in  the  primarie 
law  of  Nature,  there  was  no  Superioritie,  no  Magistracies  30 
but  this  contribution  of  assistance  of  all  to  the  Soveraigne, 
of  all  parts  to  the  Heart,  is  from  the  very  first  dictates  of 

7.   this  1624  (1)]  his  1624  (2),  1626,  followed  by  Alford  and  Pickering. 




Nature;  which  is,  in  the  first  place,  to  have  care  of  our 
owne  Preservation,  to  look  first  to  ourselves;  for  therefore 
doth  the  Phisician  intermit  the  present  care  of  Braine,  or 
Liver,  because  there  is  a  possibilitie  that  they  may  subsist, 
5  though  there  bee  not  a  present  and  a  particular  care  had 
of  them,  but  there  is  no  possibilitie  that  they  can  subsist, 
if  the  Heart  perish :  and  so,  when  we  seem  to  begin  with 
others,  in  such  assistances,  indeed  wee  doe  beginne  with 
ourselves,  and  wee  ourselves  are  principally  in  our  con- 

10  templation;  and  so  all  these  officious,  and  mutuall  assist- 
ances are  but  complements  towards  others,  and  our  true  end 
is  ourselves.  And  this  is  the  reward  of  the  paines  of  Kings; 
sometimes  they  neede  the  power  of  law,  to  be  obey'd;  and 
when  they  seeme  to  be  obey'd  voluntarily,  they  who  doe 

1 5  it,  doe  it  for  their  owne  sakes.  O  how  little  a  thing  is  all  the 
greatnes  of  man,  and  through  how  false  glasses  doth  he 
make  shift  to  multiply  it,  and  magnijie  it  to  himselfe  ?  And 
yet  this  is  also  another  misery  of  this  King  of  man,  the 
Heart,  which  is  also  applyable  to  the  Kings  of  this  world, 

20  great  men,  that  the  venime  and  poyson  of  every  pestilentiall 
disease  directs  itself  to  the  Heart,  affects  that  (pernicious 
affection,)  and  the  malignity  of  ill  men,  is  also  directed  upon 
the  greatest,  and  the  best;  and  not  only  greatnesse,  but 
goodnesse  looses  the  vigour  of  beeing  an  Antidote,  or  Cordiall 

25  against  it.  And  as  the  noblest,  and  most  generous  Cordialls 
that  Nature  or  Art  afford,  or  can  prepare,  if  they  be  often 
taken,  and  made,  familiar,  become  no  Cordialls,  nor  have 
any  extraordinary  operation,  so  the  greatest  Cordiall  of  the 
Heart,  patience,  if  it  bee  much  exercis'd,  exalts  the  venim 

30  and  the  malignity  of  the  Enemy,  and  the  more  we  suffer, 
the  more  wee  are  insulted  upon.  When  Go^/had  made  this 
Earth  of  nothing,  it  was  but  a  little  helpe,  that  he  had,  to 
make  other  things  of  this  Earth:  nothing  can  be  neerer 



nothing,  then  this  Earth;  and  yet  how  little  of  this  Earth 
is  the  greatest  Man  ?  Hee  thinkes  he  treads  upon  the  Earthy 
that  all  is  under  his  feete,  and  the  Braine  that  thinkes  so, 
is  but  Earth;  his  highest  Region,  the  flesh  that  covers  that, 
is  but  earth;  and  even  the  toppe  of  that,  that,  wherein  so  5 
many  Absolons  take  so  much  pride,  is  but  a  bush  growing 
upon  that  Turfe  of  Earth.  How  litle  of  the  world  is  the 
Earth  ?  And  yet  that  is  all  that  Man  hath,  or  is.  How  little 
of  a  Man  is  the  Heart,  and  yet  it  is  all,  by  which  he  is; 
and  this  continually  subject,  not  only  to  forraine  poysons,  10 
conveyed  by  others,  but  to  intestine  poysons,  bred  in 
ourselves  by  pestilentiall  sicknesses.  O  who,  if  before  hee 
had  a  beeing,  he  could  have  sense  of  this  miserie,  would 
buy  a  being  here  upon  these  conditions  ? 


MY  God,  my  God,  all  that  thou  askest  of  mee,  is  my  1 5 
Heart,  My  Sonne,  give  mee  thy  heart;  Am  I  thy 
Sonne,  as  long  as  I  have  but  my  heart}  Wilt  thou  give  mee 
an  Inheritance,  a  Filiation,  any  thing  for  my  heart}  O  thou, 
who  saydst  to  Satan,  Hast  thou  considered  my  servant  Job, 
that  there  is  none  like  him  upon  the  earth,  shall  my  feare,  shall  20 
my  zeale,  shall  my  jealousie,  have  leave  to  say  to  thee,  Hast 
thou  considered  my  Heart,  that  there  is  not  so  perverse  a  Heart 
upon  earth ;  and  wouldst  thou  have  that,  and  shall  I  be  thy 
Sonne,  thy  eternal  Sonne's  Coheir e,  for  giving  that  ?  The  Heart 
is  deceitful  above  all  things,  and  desperately  wicked;  who  can  25 
know  it?  Hee  that  askes  that  question,  makes  the  answere, 
I  the  Lord  search  the  Heart.  When  didst  thou  search  mine  ? 
Dost  thou  thinke  to  finde  it,  as  thou  madest  it  in  Adam  ? 
Thou  hast  searched  since,  and  found  all  these  gradations 
in  the  ill  of  our  Hearts,   That  every  imagination,  of  the  30 
thoughts  of  our  hearts,  is  only  evill  continually.    Doest  thou 



Job  1.  8. 

Jer.  17.  9. 

Gen.  6.  5. 

Amos  4.  13. 

1  Sam.  13. 

Jer.  13.  15. 

Ezech.  11. 

Eccles.  7. 

Pro<v.  28. 

?0.    13-  2- 

Ecclus.  50. 




Lcvit.  26. 

remember  this,  and  wouldest  thou  have  my  Heart  ?  O  Go*/ 
0/  #//  //g^/,  I  know  thou  knowest  all ;  and  it  is  Thou,  that 
declarest  unto  man,  what  is  his  Heart.    Without  thee, 

0  soveraigne  goodnesse,  I  could  not  know,  how  ill  my  heart 
5  were.  Thou  hast  declared  unto  mee,  in  thy  Word,  that  for 

all  this  deluge  of  evill,  that  hath  surrounded  all  Hearts,  yet 
thou  soughtest  and  foundest  a  man  after  thine  owne  heart; 
That  thou  couldest  and  wouldest  give  thy  -people  Pastours 
according  to  thine  owne  heart;  And  I  can  gather  out  of  thy 

10  Word  so  good  testimony  of  the  hearts  of  men,  as  to  find 
single  hearts,  docile  and  apprehensive  hearts;  Hearts  that  can, 
Hearts  that  have  learnt;  wise  hearts,  in  one  place,  and  in 
another,  in  a  great  degree,  wise,  perfit  hearts ;  straight hearts, 
no  perversnesse  without,  and  cleane  hearts,  no  foulnesse 

15  within ;  such  hearts  I  can  find  in  thy  Word ;  and  if  my  heart 
were  such  a  heart,  I  would  give  thee  my  Heart.  But  I  find 
stonie  hearts  too,  and  I  have  made  mine  such :  I  have  found 
Hearts,  that  are  snares;  and  I  have  conversed  with  such; 
hearts  that  burne  like  Ovens;  and  the  fuell  of  Lust,  and 

20  Envie,  and  Ambition,  hath  inflamed  mine ;  Hearts  in  which 
their  Masters  trust,  And  hee  that  trusteth  in  his  owne  heart, 
is  a  foole;  His  confidence  in  his  owne  morall  Constancie 
and  civill  Fortitude,  will  betray  him,  when  thou  shalt  cast 
a  spirituall  dampe,  a  heavinesse,  and  dejection  of  spirit 

25  upon  him.  I  have  found  these  Hearts,  and  a  worse  then 
these,  a  Heart  into  the  which  the  Devill  himselfe  is  entered, 
Judas  heart.  The  first  kind  of  heart,  alas,  my  God,  I  have 
not ;  the  last  are  not  Hearts  to  be  given  to  thee ;  What  shall 

1  do  ?  Without  that  present  I  cannot  bee  thy  Sonne,  and 
30  I  have  it  not.  To  those  of  the  first  kinde  thou  givest 

joyfulnes  of  heart,  and  I  have  not  that;  To  those  of  the  other 
kinde,  thou  givest  faintnesse  of  heart:  And  blessed  bee  thou, 

Ref.  Amos  4.  13.]  all  edd.  have  Amos  4.  14. 



0  God,  for  that  forbearance,  I  have  not  that  yet.  There  is 
then  a  middle  kinde  of  Hearts,  not  so  perflt  as  to  bee  given, 
but  that  the  very  giving  mends  them;  Not  so  desperate, 
as  not  to  bee  accepted,  but  that  the  very  accepting  dignifies 
them.  This  is  a  melting  heart,  and  a  troubled  heart;  and  a  5 
wounded  heart,  and  a  broken  heart,  and  a  contrite  heart ;  and 
by  the  powerfull  working  of  thy  piercing  Spirit,  such  a 
Heart  I  have ;  Thy  Samuel  spake  unto  all  the  house  of  thy 
Israel,  and  sayd,  If  you  returne  to  the  Lord  with  all  your 
hearts,  prepare  your  hearts  unto  the  Lord.    If  my  heart  bee  10 
prepared,  it  is  a  returning  heart;  And  if  thou  see  it  upon  the 
way,  thou  wilt  carrie  it  home;  Nay,  the  preparation  is  thine 
too ;  this  melting,  this  zvounding,  this  breaking,  this  contrition, 
which  I  have  now,  is  thy  Waye,  to  thy  Ende;  And  those 
discomforts,  are  for  all  that,  the  earnest  of  thy  Spirit  in  my  1 5 
heart;  and  where  thou  givest  earnest,  thou  wilt  performe 
the  bargaine.   Naball  was  confident  upon  his  wine,  but  in 
the  morning  his  heart  dyed  within  him ;  Thou,  O  Lord,  hast 
given  mee  Wormewood,  and  I  have  had  some  diffidence 
upon  that;  and  thou  hast  cleared  a  Morning  to  mee  againe,  20 
and  my  heart  is  alive.   Davids  heart  smote  him,  when  he  cut 
off  the  skirt  from  Saul ;  and  his  heart  smote  him  when  he  had 
numbred  his  people :  Myheart  hath  strucke  mee,  when  I  come 
to  number  my  sinnes;  but  that  blowe  is  not  to  death, 
because  those  sinnes  are  not  to  death,  but  my  heart  lives  25 
in  thee.  But  yet  as  long  as  I  remaine  in  this  great  Hospitall, 
this  sicke,  this  diseasefull  world,  as  long  as  I  remaine  in 
this  leprous  house,  this  flesh  of  mine,  this  Heart,  though 
thus  prepared/or  thee,  prepared  by  thee,  will  still  be  subject 
to  the  invasion  of  maligne  and  pestilent  vapours.    But  3° 

1  have  my  Cordialls  in  thy  promise;  when  I  shall  know  the 
plague  of  my  heart,  and  pray  unto  thee  in  thy  house,  thou 

Ref.    2  Sam.  24.  10.]  all  edd.  have  1  Sam.  24.  10. 

Jos.  2.  11. 

1  Sam.  7.  3. 

2  Cor.  1. 

1  Sam.  25. 

24.  5. 

2  Sam.  24. 

1  Reg.  8. 



wilt  preserve  that  heart,  from  all  mortall  force,  of  that 
Phil  4.  7.  infection :  and  the  Peace  of  God,  which  passeth  all  under- 

standing, shall  keep e  my  Heart  and  Minde  through  Christ  Jesus. 

II.     PRAYER. 

OEternall  and  most  gracious  God,  who  in  thy  upper 
house,  the  Heavens,  though  there  be  many  Mansions, 
yet  art  alike,  and  equally  in  every  Mansion-,  but  heere  in 
thy  lower  house,  though  thou  fillest  all,  yet  art  otherwise 
in  some  roomes  thereof,  than  in  others;  otherwise  in  thy 
Church,  then  in  my  Chamber,  and  otherwise  in  thy  Sacra- 

10  ments,  then  in  my  Prayers,  so  though  thou  bee  alwayes 
present,  and  alwayes  working  in  every  roome  of  this  thy 
House,  my  body,  yet  I  humbly  beseech  thee  to  manifest 
alwayes  a  more  effectuall  presence  in  my  heart  than  in  the 
other  Offices.    Into  the  house  of  thine  Annoynted  disloyall 

15  persons,  Traitors,  will  come;  into  thy  House,  the  Church, 
Hypocrites  and  Idolatrers  will  come;  Into  some  Roomes  of 
this  thy  House,  my  Body,  Tentations  will  come,  Infections 
will  come ;  but  bee  my  Heart,  thy  Bedchamber,  O  my  God, 
and  thither  let  them  not  enter.    Job  made  a  Covenant  with 

20  his  Eyes,  but  not  his  making  of  that  Covenant,  but  thy  dwell- 
ing in  his  heart,  enabled  him  to  keepe  that  Covenant.  Thy 
Sonne  himselfe  had  a  sadnesse  in  his  Soule  to  death,  and  hee 
had  a  reluctation,  a  deprecation  of  death,  in  the  approaches 
thereof;  but  hee  had  his  Cordiall  too,   Tet  not  my  will, 

25  but  thine  bee  done.  And  as  thou  hast  not  delivered  us,  thine 
adopted  sonnes,  from  these  infectious  tentations,  so  neither 
hast  thou  delivered  us  over  to  them,  nor  withheld  thy 
Cordialls  from  us.  I  was  baptized  in  thy  Cordiall  water, 
against  Originall  sinne,  and  I  have  drunke  of  thy  Cordiall 

30  Blood,  for  my  recoverie,  from  actuall,  and  habituall  sinne, 

30.   sinne,]  all  edd.  have  sinne. 



in  the  other  Sacrament.  Thou,  O  Lord,  who  hast  imprinted 
all  medicinall  vertues,  which  are  in  all  creatures,  and  hast 
made  even  the  flesh  of  Vipers,  to  assist  in  Cordialls,  art  able 
to  make  this  present  sicknesse,  everlasting  health,  this 
weaknes,  everlasting  strength,  and  this  very  dejection,  and  5 
faintnesse  of  heart,  a  powerfull  Cordial/.  When  thy  blessed 
Sonne  cryed  out  to  thee,  My  God,  my  God,  why  hast  thou 
forsaken  mee?  thou  diddest  reach  out  thy  hand  to  him;  but 
not  to  deliver  his  sad  souk,  but  to  receive  his  holy  souk: 
Neither  did  hee  longer  desire  to  hold  it  of  thee,  but  to 
recommend  it  to  thee.  I  see  thine  hand  upon  me  now, 
O  Lord,  and  I  aske  not  why  it  comes,  what  it  intends; 
whether  thou  wilt  bidde  it  stay  still  in  this  Body  for  some 
time,  or  bidd  it  meet  thee  this  day  in  Paradise,  I  aske  not, 
not  in  a  wish,  not  in  a  thought:  Infirmitie  of  Nature,  Curiositie 
of  Minde,  are  tentations  that  offer;  but  a  silent,  and  absolute 
obedience,  to  thy  will,  even  before  I  know  it,  is  my  Cordiall. 
Preserve  that  to  mee,  O  my  God,  and  that  will  preserve 
to  thee;  that  when  thou  hast  catechised  mee  with 




affliction  here,  I  may  take  a  greater  degree,  and  serve  thee  20 
in  a  higher  place,  in  thy  kingdom  of  Joy  and  Glory.  Amen. 


-Spirante  Columba 

They  apply  Pidgeons,  to  draw 
the  'vapors  from  the  Head. 

Supposita  pedibus,  Revocantur  ad 
ima  vapores. 

12.     M  E  D  I  TATI  O  N. 

WHat  will  not  kill  a  man  if  a  vapor  will  ?  How  great 
an  Elephant,  how  small  a  Mouse  destroys !  To  dye 
by  a  bullet  is  the  Souldiers  dayly  bread;  but  few  men  dye  by 
haik-shot:  A  man  is  more  worth,  then  to  bee  sold  for  single  25 
money;  a  life  to  be  valued  above  a  trifle.  If  this  were  a 
violent  shaking  of  the  Ayre  by  Thunder,  or  by  Canon,  in 
that  case  the  Ayre  is  condensed  above  the  thicknesse  of 
water,  of  water  baked  into  Ice,  almost  petrified,  almost 



made  stone,  and  no  wonder  that  kills;  but  that  that  which 
is  but  a  vapor,  and  a  vapor  not  forced,  but  breathed,  should 
kill,  that  our  Nourse  should  overlay  us,  and  Ayre  that 
nourishes  us,  should  destroy  us,  but  that  it  is  a  halfe 
5  Atheisme  to  murmure  against  Nature,  who  is  Gods  im- 
mediate commissioner,  who  would  not  think  himselfe 
miserable  to  bee  put  into  the  hands  of  Nature,  who  does 
not  only  set  him  up  for  a  marke  for  others  to  shoote  at,  but 
delights  herselfe  to  blow  him  up  like  a  glasse,  till  shee  see 

10  him  breake,  even  with  her  owne  breath?  nay,  if  this  in- 
fectious vapor  were  sought  for,  or  travail'd  to,  as  Plinie 
hunted  after  the  vapor  of  AEtna,  and  dard  and  challenged 
Death,  in  the  forme  of  a  vapor,  to  doe  his  worst,  and  felt 
the  worst,  he  dyed ;  or  if  this  vapor  were  met  withall  in 

15  an  ambush,  and  we  surprized  with  it,  out  of  a  long  shutt 
Well,  or  out  of  a  new  opened  Myne,  who  would  lament, 
who  would  accuse,  when  we  had  nothing  to  accuse,  none 
to  lament  against  but  Fortune,  who  is  lesse  than  a  vapor: 
But  when  our  selves  are  the  Well,  that  breaths  out  this 

20  exhalation,  the  Oven  that  spits  out  this  fiery  smoke,  the 
Myne  that  spues  out  this  suffocating,  and  strangling  dampe, 
who  can  ever  after  this,  aggravate  his  sorrow,  by  this 
Circumstance,  That  it  was  his  Neighbor,  his  familiar  Friend, 
his  Brother,  that  destroyed  him,  and  destroyed  him  with  a 

25  whispering,  and  a  calumniating  breath,  when  wee  our  selves 
doe  it  to  our  selves  by  the  same  meanes,  kill  our  selves  with 
our  owne  vapors  ?  Or  if  these  occasions  of  this  selfe- 
destruction,  had  any  contribution  from  our  owne  Wils,  any 
assistance  from  our  owne  intentions,  nay  from  our  own 

30  errors,  we  might  divide  the  rebuke,  and  chide  our  selves  as 
much  as  them.  Fevers  upon  wilful  distempers  of  drinke, 
and  surfets,  Consumptions  upon  intemperances,  and  licen- 
tiousnes,  Madnes  upon  misplacing,  or  overbending  our 



naturall  faculties,  proceed  from  our  selves,  and  so,  as  that 
our  selves  are  in  the  plot,  and  wee  are  not  onely  passive, 
but  active  too,  to  our  owne  destruction;  But  what  have 
I  done,  either  to  breeds  or  to  breath  these  vapors  ?  They  tell 
me  it  is  my  Melancholy;  Did  I  infuse,  did  I  drinke  in  5 
Melancholly  into  my  selfe  ?  It  is  my  thoughtfulnesse;  was  I  not 
made  to  thinke  ?  It  is  my  study;  doth  not  my  Calling  call 
for  that  ?  I  have  don  nothing,  wilfully,  perversely  toward 
it,  yet  must  suffer  in  it,  die  by  it;  There  are  too  many 
Examples  of  men,  that  have  bin  their  own  executioners,  and  10 
that  have  made  hard  shift  to  bee  so;  some  have  alwayes 
had  poyson  about  them,  in  a  hollow  ring  upon  their  finger, 
and  some  in  their  Pen  that  they  used  to  write  with:  some 
have  beat  out  their  braines  at  the  wal  of  their  prison,  and 
some  have  eate  the  Jire  out  of  their  chimneys:  and  one  is  15 
said  to  have  come  neerer  our  case  then  so,  to  have  strangled 
himself,  though  his  hands  were  bound,  by  crushing  his 
throat  between  his  knees;  But  I  doe  nothing  upon  my  selfe, 
and  yet  am  mine  owne  Executioner.  And  we  have  heard 
of  death  upon  small  occasions,  and  byscornefull  instruments:  20 
a.  pinne,  a  combe,  a  haire,  pulled,  hath  gangred,  and  killd; 
But  when  I  have  said,  a  vapour,  if  I  were  asked  again,  what 
is  a  vapour,  I  could  not  tell,  it  is  so  insensible  a  thing;  so 
neere  nothing  is  that  that  reduces  us  to  nothing.  But  extend 
this  vapour,  rarifie  it;  from  so  narow  a  roome,  as  our  25 
Naturall  bodies,  to  any  Politike  body,  to  a  State.  That  which 
is  fume  in  us,  is  in  a  State,  Rumor,  and  these  vapours  in  us, 
which  wee  consider  here  pestilent  and  infectious  fumes, 
are  in  a  State  infectious  rumors,  detracting  and  dishonourable 
Calumnies,  Libels.  The  Heart  in  that  body  is  the  King;  and  3° 
the  Braine,  his  Councell;  and  the  whole  Magistracie,  that 
ties  all  together,  is  the  Sinewes,  which  proceed  from  thence ; 
and  the  life  of  all  is  Honour,  and  just  respect,  and  due 


latro.  in 
Val.  Max. 




reverence ;  and  therfore,  when  these  vapors,  these  venimous 
rumors,  are  directed  against  these  Noble  parts,  the  whole 
body  suffers.  But  yet  for  all  their  priviledges,  they  are 
not  priviledged  from  our  misery,  that  as  the  vapours  most 
5  pernitious  to  us,  arise  in  our  owne  bodies,  so  do  the  most 
dishonorable  rumours,  and  those  that  wound  a  State  most, 
arise  at  home.  What  ill  ayre,  that  I  could  have  met  in  the 
street,  what  Channell,  what  Shambles,  what  Dunghill,  what 
vault,  could  have  hurt  mee  so  much,  as  these  home-bredd 

10  vapours}  What  Fugitive,  what  Almes-man  of  any  forraine 
State,  can  doe  so  much  harme  as  a  Detracter,  a  Libeller,  a 
scornefull  Jester  at  home?  For,  as  they  that  write  of 
poysons,  and  of  creatures  naturally  disposed  to  the  ruine  of 
Man,  do  as  well  mention  the  Flea,  as  the  Viper,  because 

15  the  Flea,  though  hee  kill  none,  hee  does  all  the  harme  hee 
can ;  so  even  these  libellous  and  licentious  Jesters  utter  the 
venim  they  have,  though  sometimes  vertue,  and  alwaies 
power,  be  a  good  Pigeon  to  draw  this  vapor  from  the  Head, 
and  from  doing  any  deadly  harme  there. 


4.  14. 



MY  God,  my  God,  as  thy  servant  James,  when  he  asks 
that  question,  what  is  your  life,  provides  me  this 
answer,  It  is  even  a  vapor,  that  appeareth  for  a  little  time, 
and  then  vanisheth  away,  so  if  he  did  aske  me  what  is  your 
death,  I  am  provided  of  my  answere,  7/  is  a  vapour  too; 
25  And  why  should  it  not  be  all  one  to  mee,  whether  I  live, 
or  die,  if  life,  and  death  be  all  one,  both  a  vapor.  Thou 
hast  made  vapor  so  indifferent  a  thing,  as  that  thy  Blessings, 
and  thy  Judgements  are  equally  expressed  by  it,  and  is  made 
by  thee  the  Hieroglyphique  of  both.   Why  should  not  that 

Ref.   Ardoinus.~\  Ardionus.  1624  (1  &  2);  Ardinus.  1626.  21.   this  1626] 

my  1624  (1  &  2). 



bee  alwaies  good,  by  which  thou  hast  declared  thy  plentifull 
goodnes  to  us?    A  vapor  went  up  from  the  Earth,  and 
watred  the  whole  face  of  the  ground,  And  that  by  which  thou 
hast  imputed  a  goodnes  to  us,  and  wherein  thou  hast 
accepted  our  service  to  thee,  Sacrifices;  for  Sacrifices,  were  5 
vapors,  And  in  them  it  is  said,  that  a  thicke  cloude  of  Incence 
went  up  to  thee.   So  it  is  of  that,  wherein  thou  comst  to  us, 
the  dew  of  Heaven,  And  of  that  wherein  we  come  to  thee, 
both  are  vapors;  And  hee,  in  whom  we  have,  and  are  all 
that  we  are  or  have,  temporally,  or  spiritually,  thy  blessed  10 
Son,  in  the  person  of  Wisedome,  is  called  so  to ;  she  is  (that 
is,  he  is)  the  vapor  of  the  power  of  God,  and  the  pure  influence 
from  the  glory  of  the  Almighty.    Hast  thou,  Thou,  O  my 
God,  perfumed  vapor,  with  thine  own  breath,  with  so  many 
sweet  acceptations,   in  thine  own   Word,  and  shall  this  15 
vapor  receive  an  ill,  and  infectious  sense?    It  must;  for, 
since  we  have  displeased  thee,  with  that  which  is  but  vapor, 
(for  what  is  sinne,  but  a  vapor,  but  a  smoke,  though  such 
a  smoke,  as  takes  away  our  sight,  and  disables  us  from 
seeing  our  danger)  it  is  just,  that  thou  punish  us  with  20 
vapors  too.    For  so  thou  dost,  as  the  Wiseman  tels  us, 
Thou  canst  punish  us  by  those  things,  wherein  wee  offend  thee; 
as  he  hath  expressed  it  there,   By  beasts  newly  created, 
breathing  vapors.  Therefore  that  Commination  of  thine,  by 
thy  Prophet,  I  will  shew  wonders  in  the  Heaven,  and  in  the  25 
Earth,  bloud  and  fire,  and  pillars  of  smoke;  thine  Apostle, 
who  knewe  thy  meaning  best,  calls  vapors  of  smoke.    One 
Prophet  presents  thee  in  thy  terriblenesse,  so,  There  went 
out  a  smoke  at  his  nostrils,  and  another,  the  effect  of  thine 
anger,  so,  The  house  was  filled  with  smoake;  And  hee  that  30 
continues  his  Prophesie,  as  long  as  the  world  can  continue, 

Ref.   Sap.  7.  25.]  all  edd.  have  Sap.  7.  24. 
edd.  have  Psa.  78.  8. 

Ref.   Psa.  18.  8.]  all 

Gen.  2.  6. 

Lev.  16.  23. 

Ezech.  8. 

Sap.  7.  25. 

Sap.  11.  18 

Joel  2.  30. 

Act.  2.  19. 
Psa.  18.  8. 

Esa.  6.  4. 


Apo.  9.  2. 


describes  the  miseries  of  the  latter  times  so,  Out  of  the 
bottomlesse  pit  arose  a  smoke,  that  darkened  the  Sunne,  and 
out  oj  that  smoke  came  Locusts,  who  had  the  power  of  Scorpions. 
Now  all  smokes  begin  \x\fire,  and  all  these  will  end  so  too: 
5  The  smoke  of  sin,  and  of  thy  wrath,  will  end  in  the  fire  of 
hell.  But  hast  thou  afforded  us  no  means  to  evaporate  these 
smokes,  to  withdraw  these  vapors  ?  When  thine  Angels  fell 
from  heaven,  thou  tookst  into  thy  care,  the  reparation  of 
that  place,   and  didst  it,   by  assuming,   by  drawing  us 

10  thither;  when  we  fel  from  thee  here,  in  this  world,  thou 
tookst  into  thy  care  the  reparation  of  this  place  too,  and 
didst  it  by  assuming  us  another  way,  by  descending  down 
to  assume  our  nature,  in  thy  Son.  So  that  though  our  last 
act  be  an  ascending  to  glory,  (we  shall  ascend  to  the  place 

15  of  Angels)  yet  our  first  act  is  to  goe  the  way  of  thy  Sonn, 
descending,  and  the  way  of  thy  blessed  Spirit  too,  who 
descended  in  the  dove.  Therefore  hast  thou  bin  pleased  to 
afford  us  this  remedy  in  Nature,  by  this  application  of  a 
Dove,  to  our  lower  parts,  to  make  these  vapors  in  our 

20  Bodies,  to  descend,  and  to  make  that  a  Type  to  us,  that  by 
the  visitation  of  thy  Spirit,  the  vapors  of  sin  shall  descend, 
and  we  tread  them  under  our  feet.  At  the  Baptisme  of  thy 
Son,  the  Dove  descended,  and  at  the  exalting  of  thine 
Apostles  to  preach,  the  same  spirit  descended.  Let  us  draw 

25  down  the  vapors  of  our  own  pride,  our  own  wits,  our  own 
wils,  our  own  inventions,  to  the  simplicitie  of  thy  Sacraments 
and  the  obedience  of  thy  word;  and  these  Doves,  thus 
applied,  shall  make  us  live. 

12.     PRAYER. 

OEternall  and  most  gracious  God,  who  though  thou 
have  suffred  us  to  destroy  ourselves,  and  hast  not 
given  us  the  power  of  reparation  in  ourselves,  hast  yet 



afforded  us  such  meanes  of  reparation  as  may  easily,  and 
familiarly  be  compassed  by  us,  prosper  I  humbly  beseech 
thee,  this  means  of  bodily  assistance  in  this  thy  ordinary 
creature,  and  prosper  thy  meanes  of  spirituall  assistance  in 
thy  holy  Ordinances.  And  as  thou  hast  caried  this  thy  5 
creature,  the  Dove,  through  all  thy  wayes,  through  Nature, 
and  made  it  naturally  proper  to  conduce  medicinally  to  our 
bodily  health,  through  the  Law,  and  made  it  a  sacrifice  for 
sinne  there,  and  through  the  Gospel,  and  made  it,  and 
thy  spirit  in  it,  a  witnes  of  thy  Sonns  baptisme  there,  so  10 
carry  it,  and  the  qualities  of  it  home  to  my  Soule,  and 
imprint  there  that  simplicity,  that  mildnesse,  that  harme- 
lessnesse,  which  thou  hast  imprinted  by  Nature  in  this 
Creature.  That  so  all  vapours  of  all  disobedience  to  thee, 
being  subdued  under  my  feet,  I  may  in  the  power,  and  15 
triumphe  of  thy  Sonne,  treade  victoriously  upon  my  grave, 
and  trample  upon  the  Lyon,  and  Dragon,  that  lye  under 
it,  to  devoure  me.  Thou  O  Lord,  by  the  Prophet,  callest 
the  Dove,  the  Dove  of  the  Valleys,  but  promisest  that  the 
Dove  of  the  Valleyes  shall  bee  upon  the  Mountain :  As  thou  20 
hast  layed  mee  low,  in  this  Valley  of  sicknesse,  so  low,  as 
that  I  am  made  fit  for  that  question,  asked  in  the  field  of 
bones,  Sonne  of  Man,  can  these  bones  live,  so,  in  thy  good 
time,  carry  me  up  to  these  Mountaynes,  of  which,  even  in 
this  Valley,  thou  affordest  mee  a  prospect,  the  Mountain  25 
where  thou  dwellest,  the  holy  Hill,  unto  which  none  can 
ascend  but  he  that  hath  cleane  hands,  which  none  can  have, 
but  by  that  one  and  that  strong  way,  of  making  them 
cleane,  in  the  blood  of  thy  Sonne  Christ  Jesus.  Amen. 

Psa.  91. 

Eze.  7.  16. 

37-  3- 




Ingeniumq;  malum,   numeroso  stig- 

mate,  fassus 
Pellitur  ad  pectus,  Morbiq;  Suburbia, 


The  Sicknes  declares  the 
infection  and  malignity 
thereof  by  spots. 

13.     MED  IT  AT  I  O  N. 

WEe  say,  that  the  world  is  made  of  sea,  and  land,  as 
though  they  were  equal ;  but  we  know  that  ther  is 
more  sea  in  the  Western,  then  in  the  Eastern  Hemisphere : 
We  say  that  the  Firmament  is  full  of  starres,  as  though  it 
5  were  equally  full ;  but  we  know,  that  there  are  more  stars 
under  the  Northerne,  then  under  the  Southern  Pole.  We 
say,  the  Elements  of  man  are  misery,  and  happinesse,  as 
though  he  had  an  equal  proportion  of  both,  and  the  dayes 
of  man  vicissitudinary,  as  though  he  had  as  many  good 

10  daies,  as  ///,  and  that  he  liv'd  under  a  perpetuall  Equinoctial, 
night,  and  day  equall,  good  and  ill  fortune  in  the  same 
measure.  But  it  is  far  from  that;  hee  drinkes  misery,  and 
he  tastes  happinesse;  he  mowes  misery,  and  he  gleanes  happi- 
nesse; hejournies  in  misery,  he  does  but  walke  in  happinesse; 

r  5  and  which  is  worst,  his  misery  is  positive,  and  dogmaticall, 
his  happinesse  is  but  disputable,  and  problematicall;  All  men 
call  Misery,  Misery,  but  Happinesse  changes  the  name,  by 
the  taste  of  man.   In  this  accident  that  befalls  mee  now,  that-* 
this  sicknesse  declares  itself  by  Spots,  to  be  a  malignant, 

20  and  pestilentiall  disease,  if  there  be  a  comfort  in  the 
declaration,  that  therby  the  Phisicians  see  more  cleerely 
what  to  doe,  there  may  bee  as  much  discomfort  in  this,  That 
the  malignitie  may  bee  so  great,  as  that  all  that  they  can 
doe,  shall  doe  nothing;  That  an  enemy  declares  himselfe, 
then,  when  he  is  able  to  subsist,  and  to  pursue,  and  to 
atchive  his  ends,  is  no  great  comfort.  In  intestine  Con- 
spiracies, voluntary  Confessions  doe  more  good,  then  Con- 
fessions upon  the  Rack;  in  these  Infections,  when  Nature 




her  selfe  confesses,  and  cries  out  by  these  outward  de- 
clarations, which  she  is  able  to  put  forth  of  her  selfe,  they 
minister  c o mfort\  but  when  all  is  by  the  strength  of  Cordials ', 
it  is  but  a  Confession  upon  the  Racke,  by  which  though  wee 
come  to  knowe  the  malice  of  that  man,  yet  wee  doe  not  5 
knowe  whether  there  bee  not  as  much  malice  in  his  heart 
then,  as  before  his  confession ;  we  are  sure  of  his  Treason, 
but  not  of  his  Repentance;  sure  of  him,  but  not  of  his 
Complices.  It  is  a  faint  comfort  to  know  the  worst,  when 
the  worst  is  remedilesse;  and  a  weaker  then  that,  to  know  10 
much  ill,  and  not  to  know,  that  that  is  the  worst.  A  woman 
is  comforted  with  the  birth  of  her  Son,  her  body  is  eased 
of  a  burthen ;  but  if  shee  could  prophetically  read  his  History, 
how  ill  a  man,  perchance  how  ill  a  Sonne,  he  would  prove, 
shee  should  receive  a  greater  burthen  into  her  Mind.  15 
Scarce  any  purchase  that  is  not  cloggd  with  secret  encum- 
brances-, scarce  any  happines  that  hath  not  in  it  so  much  of 
the  nature  of  false  and  base  money,  as  that  the  Allay  is 
more  then  the  Metall.  Nay,  is  it  not  so,  (at  least  much 
towards  it)  even  in  the  exercise  of  Vertues}  I  must  bee  20 
poore,  and  want,  before  I  can  exercise  the  vertue  of 
Gratitude;  miserable,  and  in  torment,  before  I  can  exercise 
the  vertue  of  patience;  How  deepe  do  we  dig,  and  for  how 
course  gold  ?  And  what  other  Touchstone  have  we  of  our 
gold,  but  comparison  ?  Whether  we  be  as  happy,  as  others,  or  2  5 
as  ourselves  at  other  times;  O  poore  stepp  toward  being 
well,  when  these  spots  do  only  tell  us,  that  we  are  worse, 
then  we  were  sure  of  before. 


MY  God,  my  God,  thou  hast  made  this  sick  bed  thine 
Altar,  and  I  have  no  other  Sacrifice  to  offer,  but  30 
my  self;  and  wilt  thou  accept  no  spotted  sacrifice  ?  Doeth  thy 


Can.  4.  7. 

Jud.  23. 

Job  9.  30. 

Ephes.  5. 

7o.f#a  22. 

Sap.  13.  14. 

<S0«  dwel  bodily  in  this  flesh,  that  thou  shouldst  looke  for 
an  unspottednes  here?  Or  is  the  Holy  Ghost,  the  souk  of 
this  body,  as  he  is  of  thy  Spouse,  who  is  therfore  all  f  aire, 
and  no  spot  in  her}  or  hath  thy  Son  himself  no  spots,  who 
5  hath  al  our  stains,  and  deformities  in  him  ?  Or  hath  thy 
Spouse,  thy  Church,  no  spots,  when  every  particular  limbe 
of  that  faire,  and  spotless  body,  every  particular  soule  in 
that  Church  is  full  of  staines,  and  spots  ?  Thou  bidst  us 
hate  the  garment,  that  is  spotted  with  the  flesh.  The  flesh 

10  it  selfe  is  the  garment,  and  it  spotteth  it  selfe,  with  it  self. 
And  if  I  wash  my  selfe  with  snow  water;  mine  own  clothes 
shall  make  me  abominable-,  and  yet  no  man  yet  ever  hated  his 
own  flesh:  Lord,  if  thou  looke  for  a  spotlessnesse,  whom  wilt 
thou  looke  upon  ?  Thy  mercy  may  goe  a  great  way  in  my 

15  Soule,  and  yet  not  leave  me  without  spots;  Thy  corrections 
may  go  far,  and  burn  deepe,  and  yet  not  leave  me  spotles: 
thy  children  apprehended  that,  when  they  said,  From  our 
former  iniquitie  wee  are  not  cleansed,  untill  this  day,  though 
there  was  a  plague  in  the  Congregation  of  the  Lord;  Thou 

20  rainest  upon  us,  and  yet  doest  not  alwaies  mollifie  all  our 
hardnesse;  Thou  kindlest  thy  fires  in  us,  and  yet  doest  not 
alwayes  burne  up  all  our  drosse;  Thou  healest  our  wounds, 
and  yet  leavest  scarres;  Thou  purgest  the  blood,  and  yet 
leavest  spots.   But  the  spots  that  thou  hatest,  are  the  spotts 

2  5  that  we  hide.  The  Carvers  of  Images  cover  spots,  sayes  the 
Wise  man;  When  we  hide  our  spotts,  wee  become  Idolatrers 
of  our  own  staines,  of  our  own  foulenesses.  But  if  my  spots 
come  forth,  by  what  meanes  soever,  whether  by  the 
strength  of  Nature,  by  voluntary  confession,  (for  Grace  is  the 

30  nature  of  a  regenerate  man,  and  the  power  of  Grace  is  the 
strength  of  Nature)  or  by  the  vertue  of  Cordialls,  (for  even 
thy  Corrections  are  Cordials)  if  they  come  forth  either  way, 
thou  receivest  that  Confession  with  a  gracious  interpretation. 



Gen.  30. 

When  thy  servant  Jacob  practised  an  Invention  to  procure 
spotts  in  his  sheepe,  thou  diddest  prosper  his  Rodds;  and 
thou  dost  prosper  thine  owne  Rodds,  when  corrections  pro- 
cure the  discovery  of  our  spotts,  the  humble  manifestation 
of  our  sinns  to  thee;  Till  then  thou  maist  justly  say,  The  5      Mat.  9.  12. 
whole  need  not  the  Phisician\  Till  wee  tell  thee  in  our 
sicknes,  wee  think  our  selves  whole,  till  we  shew  our  spotts, 
thou  appliest  no  medicine.   But  since  I  do  that,  shall  I  not, 
Lord,  lift  up  my  face  without  spot,  and  be  stedfast,  and  not       \jobu.\$. 
feare.  Even  my  spotts  belong  to  thy  Sonnes  body,  and  are  10 
part  of  that,  which  he  came  downe  to  this  earth,  to  fetch, 
and  challenge,  and  assume  to  himselfe.   When  I  open  my 
spotts,  I  doe  but  present  him  with  that  which  is  His,  and 
till  I  do  so,  I  detaine,  and  withhold  his  right.  When  therfore 
thou  seest  them  upon  me,  as  His,  and  seest  them  by  this  15 
way  of  Confession,  they  shall  not  appear  to  me,  as  the 
pinches  of  death,  to  decline  my  feare  to  Hell;  (for  thou  hast 
not  left  thy  holy  one  in  Hell,  thy  Sonne  is  not  there)  but  these 
spotts  upon  my  Breast,  and  upon  my  Soule,  shal  appeare  to 
mee  as  the  Constellations  of  the  Firmament,  to  direct  my  con-  20 
templation  to  that  place,  where  thy  Son  is,  thy  right  hand. 

13.     PRAYER. 

OEternall,  and  most  gracious  God,  who  as  thou  givest 
all  for  nothing,  if  we  consider  any  precedent  Merit 
in  us,  so  givest  nothing,  for  nothing,  if  we  consider  the 
acknowledgment,  and  thankfulnes,  which  thou  lookest  for,  25 
after,  accept  my  humble  thankes,  both  for  thy  Mercy,  and 
for  this  particular  Mercie,  that  in  thy  Judgement  I  can 
discern  thy  Mercy,  and  find  comfort  in  thy  corrections.  I  know, 
O  Lord,  the  ordinary  discomfort  that  accompanies  that 
phrase,  That  the  house  is  visited,  and  that,  that  thy  markes,  3° 
and  thy  tokens  are  upon  the  patient;  But  what  a  wretched, 

78  Devotions 

and  disconsolate  Hermitage  is  that  House,  which  is  not 
visited  by  thee,  and  what  a  Wayve  and  Stray  is  that  Man, 
that  hath  not  thy  Markes  upon  him  ?  These  heates,  O  Lord, 
which  thou  hast  broght  upon  this  body,  are  but  thy  chafing 
5  of  the  wax,  that  thou  mightest  seale  me  to  thee;  These 
spots  are  but  the  letters,  in  which  thou  hast  written  thine 
owne  Name,  and  conveyed  thy  selfe  to  mee;  whether  for 
a  present  possession,  by  taking  me  now,  or  for  a  future 
reversion,  by  glorifying  thy  selfe  in  my  stay  here,  I  limit 

ronot,  I  condition  not,  I  choose  not,  I  wish  not,  no  more 
then  the  house,  or  land  that  passeth  by  any  Civill  con- 
veyance. Onely  be  thou  ever  present  to  me,  O  my  God, 
and  this  bed-chamber,  and  thy  bed-chamber  shal  be  all  one 
roome,  and  the  closing  of  these  bodily  Eyes  here,  and  the 

15  opening  of  the  Eyes  of  my  Sou/e,  there,  all  one  Act. 

14.  Idq;  notant  Criticis,  Medici  The  Phisicians  observe  these 

evenisse  Diebus.  accidents  to  have  fallen  upon 

the  criticall  dayes. 


I  Would  not  make  Man  worse  then  hee  is,  Nor  his  Con- 
dition more  miserable  then  it  is.    But  could  I  though' 
I  would  ?  As  a  man  cannot  flatter  God,  nor  over  prayse  him,y 
so  a  man  cannot  injure  Man,  nor  undervalue  him.  Thus 

20  much  must  necessarily  be  presented  to  his  remembrance, 
that  those  false  Happinesses,  which  he  hath  in  this  World, 
have  their  times,  and  their  seasons,  and  their  critical  dayes, 
and  they  are  Judged,  and  Denominated  according  to  the 
times,  when  they  befall  us.   What  poore  Elements  are  our 

25  happinesses  made  of,  if  Tyme,  Tyme  which  wee  can  scarce 
consider  to  be  any  thing,  be  an  essential  part  of  our 
happines  ?   All  things  are  done  in  some  place\  but  if  we 

25.   of]  all  edd.  have  off 

Devotions  79 

consider  Place  to  be  no  more,  but  the  next  hollow  Super- 
ficies of  the  Ayre,  A/as,  how  thinne,  and  fluid  a  thing  is 
Ayre,  and  how  thinne  afilme  is  a  Superficies,  and  a  Super- 
ficies of  ^jyri?  ?  All  things  are  done  in  time  too ;  but  if  we 
consider  Tyme  to  be  but  the  Measure  of  Motion,  and  how-  5 
soever  it  may  seeme  to  have  three  stations,  past,  present,  and 
future,  yet  the  first  and  last  of  these  are  not  (one  is  not, 
now,  and  the  other  is  not  yet)  and  that  which  you  call 
present,  is  not  now  the  same  that  it  was,  when  you  began 
to  call  it  so  in  this  Line,  (before  you  sound  that  word,  10 
present,  or  that  Monosyllable,  now,  the  present,  and  the  Now 
is  past),  if  this  Imaginary  halfe-nothing,  Tyme,  be  of  the 
Essence  of  our  Happinesses,  how  can  they  be  thought 
durable  ?  Tyme  is  not  so ;  How  can  they  bee  thought  to  be  ? 
Tyme  is  not  so;  not  so,  considered  in  any  of  the  parts  15 
thereof.  If  we  consider  Eternity,  into  that,  Tyme  never 
entred;  Eternity  is  not  an  everlasting  flux  of  Tyme;  but 
Tyme  is  a  short  parenthesis  in  a  longe  period-,  and  Eternity 
had  been  the  same,  as  it  is,  though  time  had  never  beene; 
If  we  consider,  not  Eternity,  but  Perpetuity,  not  that  which  20 
had  no  Tyme  to  beginne  in,  but  which  shall  outlive  Tyme 
and  be,  when  Tyme  shall  bee  no  more,  what  A  Minute  is  the 
life  of  the  Durablest  Creature,  compared  to  that?  And 
what  a  Minute  is  Mans  life  in  respect  of  the  Sunnes,  or 
of  a  Tree  ?  and  yet  how  little  of  our  life  is  Occasion,  oppor-  2  5 
(unity  to  receyve  good  in;  and  how  litle  of  that  occasion,  doe 
wee  apprehend,  and  lay  hold  of?  How  busie  and  perplexed 
a  Cobweb,  is  the  Happinesse  of  Man  here,  that  must  bee 
made  up  with  a  Watchfulnesse,  to  lay  hold  upon  Occasion, 
which  is  but  a  little  peece  of  that,  which  is  Nothing,  Tyme}  30 

12.  this  Imaginary  halfe-nothing,  Tyme,']  this  Imaginary  halfe-nothing,  Tyme 
1624  (1);  this  Imaginary,  halfe-nothing,  Tyme  1624  (2),  1626  (as  though  halfe- 
nothing  were  an  adjective) . 



And  yet  the  best  things  are  Nothing  without  that.  Honors, 
Pleasures,  Possessions,  presented  to  us,  out  of  time,  in  our 
decrepit,  and  distasted,  and  unapprehensive  Age,  loose 
their  Office,  and  loose  their  Name;  They  are  not  Honors  to 
5  us,  that  shall  never  appeare,  nor  come  abroad  into  the 
Eyes  of  the  people,  to  receive  Honor,  from  them  who  give 
it :  Nor  pleasures  to  us,  who  have  lost  our  sense  to  taste 
them;  nor  possessions  to  us,  who  are  departing  from  the 
possession  of  them.    Youth  is  their  Criticall  Day,  that 

10  Judges  them,  that  Denominates  them,  that  inanimates,  and 
informes  them,  and  makes  them  Honors,  and  Pleasures,  and 
Possessions;  and  when  they  come  in  an  unapprehensive 
Age,  they  come  as  a  Cordiall  when  the  bell  rings  out,  as  a 
Pardon,  when  the  Head  is  off.  We  rejoyce  in  the  Comfort 

15  of  fire,  but  does  any  man  cleave  to  it  at  Midsomer;  Wee  are 
glad  of  the  freshnesse,  and  coolenes  of  a  Fault,  but  does 
any  man  keepe  his  Christmas  there ;  or  are  the  pleasures  of 
the  Spring  acceptable  in  Autumne}  If  happinesse  be  in 
the  season,  or  in  the  Clymate,  how  much  happier  then  are 

20  Birdes  then  Men,  who  can  change  the  Climate,  and 
accompanie,  and  enjoy  the  same  season  ever. 


MY  God,  my  God,  wouldest  thou  cal  thy  selfe  the 
Ancient  of  dayes,  if  we  were  not  to  call  our  selves 
to  an  account  for  our  dayes}  wouldest  thou  chide  us  for 
2  5  standing  idle  heere  all  the  day,  if  we  were  sure  to  have  more 
dayes,  to  make  up  our  harvest?  When  thou  biddest  us 
take  no  thought  for  tomorrow;  for  sufficient  unto  the  day  (to 
every  day)  is  the  evill  thereof,  is  this  truely,  absolutely,  to 

15.    Midsomer;  1624(1)]  Midsomer}  1624(2),  1626;  followed  by  Alford  and 
Pickering.  Ref.   Dan.  7.  22.]  all  edd.  have  Dan.  7.  9. 



put  off  all  that  concernes  the  present  life?  When  thou 
reprehendest  the  Galatians  by  thy  Message  to  them,  That 
they  observed  dayes,  and  Moneths,  and  Tymes,  and  Teares, 
when  thou  sendest  by  the  same  Messenger,  to  forbid  the 
Colossians  all  Critical!  dayes,  Indicatory  dayes,  Let  no  man  5 
judge  you  in  respect  of  a  Holy  day,  or  of  a  New  Moone,  or  of 
a  Saboth,  doest  thou  take  away  all  consideration,  all 
destinction  of  dayes}  Though  thou  remove  them  from 
being  of  the  Essence  of  our  Salvation,  thou  leavest  them 
for  assistances,  and  for  the  Exaltation  of  our  Devotion,  to  10 
fix  ourselves,  at  certaine  periodical!  and  stationary  times, 
upon  the  consideration  of  those  things,  which  thou  hast 
done  for  us,  and  the  Crisis,  the  Trial,  the  Judgment,  how 
those  things  have  wrought  upon  us,  and  disposed  us  to  a 
spirituall  recovery,  and  convalescence.  For  there  is  to  15 
every  man  a  day  of  salvation,  Now  is  the  accepted  time,  now 
is  the  day  of  salvation,  And  there  is  a  great  day  of  thy  wrath, 
which  no  man  shal  be  able  to  stand  in ;  And  there  are  evil  I 
days  before,  and  therfore  thou  warnest  us,  and  armest  us, 
Take  unto  you  the  whole  armor  of  God,  that  you  may  be  able  20 
to  stand  in  the  evill  day.  So  far  then  our  daies  must  be 
criticall  to  us,  as  that  by  consideration  of  them,  we  may 
make  a  Judgment  of  our  spiritual  health;  for  that  is  the 
Crisis  of  our  bodily  health;  Thy  beloved  servant  S.  Joh. 
wishes  to  Gaius,  that  he  may  prosper  in  his  health,  so  as  his  25 
soule  prospers;  for  if  the  Soule  be  leane,  the  marrow  of  the 
Body  is  but  water;  if  the  Soule  wither,  the  verdure  and  the 
good  estate  of  the  body,  is  but  an  illusion,  and  the  goodliest 
man,  ^.fearefull  ghost.  Shall  we,  O  my  God,  determine  our 
thoughts,  and  shall  we  never  determin  our  disputations  3° 
upon  our   Climactericall  yeares,  for  particular  men,  and 

1.   off  1624  (2),  1626]  of  1624  (1).  Ref.   Eph.  6.  n.]  all  edd.  have 

Eph.  6.  1. 

4.  10. 

2.  16. 

2  Cor.  6, 

Apoc.  6. 


Eph.  6.  11. 

3  Joh.  <v. 



Heb.  i.  2. 
i  Thes.  5. 

periodical  yeres,  for  the  life  of  States  and  Kingdoms,  and 
never  consider  these  in  our  long  life,  and  our  interest  in 
the  everlasting  kingdom  ?  We  have  exercisd  our  curiosity  in 
observing  that  Adam,  the  eldest  of  the  eldest  world,  died 
5  in  his  climactericall  yere,  and  Sem  the  eldest  son  of  the  next 
world,  in  his;  Abraham  the  father  of  the  faithfull,  in  his,  and 
the  blessed  Virgin  Mary,  the  garden,  where  the  root  of 
faith  grew,  in  hers.  But  they  whose  Climacteriques  we 
observe,    imployd   their  observation    upon    their    critical 

10  dayes,  the  working  of  thy  promise  of  a  Messias  upon  them. 
And  shall  we,  O  my  God,  make  lesse  use  of  those  dayes, 
who  have  more  of  them  ?  We,  who  have  not  only  the  day 
of  the  Prophets,  the  first  dayes,  but  the  last  daies,  in  which 
thou  hast  spoken  unto  us,  by  thy  Son  ?   We  are  the  children 

15  of  the  day,  for  thou  hast  shind  in  as  ful  a  Noone,  upon  us, 
as  upon  the  Thessalonians;  They  who  were  of  the  night,  (a 
Night,  which  they  had  superinduc'd  upon  themselves)  the 
Pharises,  pretended,  That  if  they  had  bin  in  their  Fathers 
daies,  (those  indicatory,  and  judicatory,  those  Criticall  dayes) 

20  they  would  not  have  been  partakers  of  the  bloud  of  the  Prophets', 
And  shall  we  who  are  in  the  day,  these  Daies,  not  of  the 
Prophets,  but  of  the  Son,  stone  those  Prophets  againe,  and 
crucifie  that  Son  againe,  for  all  those  evident  Indications, 
and   critical  Judicatures   which   are   afforded   us?   Those 

2  5  opposd  adversaries  of  thy  Son,  the  Pharises  with  the 
Herodians,  watch 'd  a  Critical  day  \  Then  when  the  State  was 
incensd  against  him,  they  came  to  tempt  him  in  the  dangerous 
question  of  Tribute.  They  left  him;  and  that  day  was  the 
Critical  day  to  the  Saduces,  The  same  day,  saies  thy  Spirit, 

30  in  thy  word,  the  Saduces  came  to  him  to  question  him  about 
the  Resurrection;  and  them  hee  silenc'd;  They  left  him;  and 
this  was  the  Criticall  day  for  the  Scribe,  expert  in  the  Law, 

Ref.    1  Thes.  5.  8.]  all  edd.  have  2  Thes.  5.  8. 

Mat.  23. 

Mat.  22. 

v.  23. 





who  thoght  himselfe  learneder  then  the  Herodiattythe  Pharise 
or  Saduce\  and  he  tempted  him  about  the  great  Commande- 
ment;  and  him  Christ  left  without  power  of  replying.  When 
all  was  done,  and  that  they  went  about  to  begin  their  circle 
of  vexation,  and  tentation  again,  Christ  silences  them  so,  5 
that,  as  they  had  taken  their  Critical/  dayes,  to  come,  in 
that,  and  in  that  day,  so  Christ  imposes  a  Critical/  day  upon 
them,  From  that  day  forth,  saies  thy  Spirit,  no  man  durst 
aske  him  any  more  questions.  This,  O  my  God,  my  most 
blessed  God,  is  a  fearefull  Crisis,  a  fearefull  Indication,  when 
we  will  study,  and  seeke,  and  finde,  what  dayes  are  fittest 
to  forsake  thee  in ;  To  say,  Now,  Re/igion  is  in  a  Neutra/itie 
in  the  wor/d,  and  this  is  my  day,  the  day  of  Ubertie  ;  Now 
I  may  make  new  friends  by  changing  my  o/d  religion,  and 
this  is  my  day,  the  day  of  advancement.  But,  O  my  God, 
with  thy  servant  Jacobs  holy  boldnes,  who  though  thou 
/amedst  him,  wou/d  not  /et  thee  goe,  till  thou  hadst  given  him 
a  blessing,^Th.ough  thou  have  laid  me  upon  my  hearse,  yet 
thou  shalt  not  depart  from  mee,  from  this  bed,  till  thou 
have  given  me  a  Crisis,  a  Judgment  upon  myselfe  this  day.  120 
Since  a  day  is  as  a  thousand  yeres  with  thee,  Let,  O  Lor'd^ 
a  day,  be  as  a  weeke  to  me;  and  in  this  one,  let  me  consider 
seven  daies,  seven  critical  daies,  and  judge  my  selfe,  that  I  be 
not  judged  by  thee.  First,  this  is  the  day  of  thy  visitation, 
thy  comming  to  me;  and  would  I  looke  to  be  welcome  to  25 
thee,  and  not  entertaine  thee  in  thy  comming  to  me  ?  We 
measure  not  the  visitations  of  great  persons,  by  their 
apparel,  by  their  equipage,  by  the  solemnity  of  their  comming, 
but  by  their  very  comming ;  and  therefore,  howsoever  thou 
come,  it  is  a  Crisis  to  me,  that  thou  wouldest  not  loose  me,  30 
who  seekst  me  by  any  means.  This  leads  me  from  my  first 
day,  thy  visitation  by  sicknes,  to  a  second,  to  the  light,  and 
testimony  of  my  Conscience.  There  I  have  an  evening,  and 

V.  34- 

<v.  46. 

Gen.  32. 

2  Pet.  3.  8. 



Ecclus.  41. 

a  morning;  a  sad  guiltinesse  in  my  souk,  but  yet  a  cheerfull 
rising  of  thy  Son  to;  Thy  Evenings  and  Mornings  made 
i/rtjy^j  in  the  Creation,  and  there  is  no  mention  of  Nights  \ 
My  sadnesses  for  sins  are  evenings,  but  they  determin  not 
5  in  night,  but  deliver  me  over  to  the  day,  the  day  of  a  Co«- 
science  dejected,  but  then  rectified,  accused,  but  then 
acquitted,  by  thee,  by  him,  who  speaks  thy  word,  and  who 
is  thy  word,  thy  Son.  From  this  day,  the  Crisis  and  ex- 
amination of  my  Conscience,  breaks  out  my  third  day,  my 

10  day  of  preparing,  and  fitting  my  selfe  for  a  more  especial 
receiving  of  thy  Sonne  in  his  institution  of  the  Sacrament:  In 
which  day  though  there  be  many  dark  passages,  and 
slippry  steps,  to  them  who  will  entangle,  and  endanger 
themselves  in  unnecessary  disputations,  yet  there  are  light 

1 5  houres  inough,  for  any  man,  to  goe  his  whole  journey 
intended  by  thee;  to  know,  that  that  Bread  and  Wine,  is 
not  more  really  assimilated  to  my  body,  and  to  my  blood, 
than  the  Body  and  Blood  of  thy  Sonne,  is  communicated  to 
me  in  that  action,  and  participation  of  that  bread,  and  that 

20  wine.  And  having,  O  my  God,  walkd  with  thee  these  three 
dayes,  The  day  of  thy  visitation,  the  day  of  my  Conscience, 
the  day  of  preparing  for  this  seale  of  Reconciliation,  I  am 
the  lesse  afraid  of  the  clouds  or  storms  of  my  fourth  day, 
the  day  of  my  dissolution,  and  transmigration  from  hence. 

25  Nothing  deserves  the  name  of  happines,  that  makes  the 
remembrance  of  death  bitter ;  And,  O  death,  how  bitter  is 
the  remembrance  of  thee,  to  a  man  that  lives  at  rest,  in  his 
possessions,  the  man  that  hath  nothing  to  vexe  him,  yea  unto 
him  that  is  able  to  receive  meat?  Therefore  hast  thou,  O  my 

3°  God,  made  this  sicknes,  in  which  I  am  not  able  to  receive 
meate,  my  fasting  day,  my  Eve,  to  this  great  festival,  my 
dissolution.  And  this  day  of  death  shall  deliver  me  over  to 
myfift  day,  the  day  of  my  Resurrection;  for  how  long  a  day 



soever  thou  make  that  day  in  the  grave,  yet  there  is  no  day 
between  that,  and  the  Resurrection.  Then  wee  shall  all  bee 
invested,  reapparelled  in  our  owne  bodies;  but  they  who 
have  made  just  use  of  their  former  dayes,  be  superinvested 
with  glorie,  wheras  the  others,  condemned  to  their  olde  5 
clothes,  their  sinfull  bodies,  shall  have  nothing  added,  but 
immortalitie  to  torment.  And  this  day  of  awaking  me,  and 
reinvesting  my  Soule  in  my  Body,  and  my  body  in  the  body 
of  Christ,  shall  present  me,  Bodie  and  Soule,  to  my  sixt  day, 
The  day  of  Judgement;  which  is  truely,  and  most  literally,  10 
the  Critical,  the  Decretory  day;  both  because  all  Judgement 
shall  bee  manifested  to  me  then,  and  /  shall  assist  in 
judging  the  world  then,  and  because  then,  that  Judgement 
shall  declare  to  me,  and  possesse  mee  of  my  Seventh  day, 
my  Everlasting  Saboth  in  thy  rest,  thy  glory,  thy  joy,  thy  sight,  1 5 
thy  selje ;  and  where  I  shall  live  as  long,  without  reckning 
any  more  Dayes  after,  as  thy  Sonne,  and  thy  Holy  Spirit 
lived  with  thee,  before  you  three  made  any  Dayes  in  the 

I4.     PRAYER. 

OEternall  and  most  gracious  God,  who  though  thou  20 
didst  permit  darknesse  to  be  before  light  m  the  Creation, 
yet  in  the  making  of  light,  didst  so  multiplie  that  light,  as  that 
it  enlightned  not  the  day  only,  but  the  night  too,  though  thou 
have  suffered  some  dimnesse,  some  clouds  of  sadnesse,  and 
disconsolateness  to  shed  themselves  upon  my  soule,  I  humbly  25 
blesse,  and  thankfully  glorifie  thy  holy  name,  that  thou 
hast  afforded  mee  the  light  of  thy  spirit,  against  which  the 
prince  of  darkenesse  cannot  prevaile,  nor  hinder  his  illumin- 
ation of  our  darkest  nights,  of  our  saddest  thoughts.   Even 
the  visitation  of  thy  most  blessed  Spirit,  upon  the  blessed  3° 
Virgin,  is  called  an  overshadowing:  There  was  the  presence 



of  the  Holy  Ghost,  the  fountaine  of  all  light,  and  yet  an 
overshadowing;  Nay  except  there  were  some  light,  there 
could  bee  no  shadow.  Let  thy  mercifull  providence  so 
governe  all  in  this  sicknesse,  that  I  never  fall  into  utter 
5  darknesse,  ignorance  of  thee,  or  inconsideration  of  my  selfe;  and 
let  those  shadowes  which  doe  fall  upon  mee,  faintnesses  of 
Spirit,  and  condemnations  of  my  selfe,  bee  overcome  by  the 
power  of  thine  irresistible  light,  the  God  of  consolation;  that 
when  those  shadowes  have  done  their  office  upon  mee,  to 

10  let  me  see,  that  of  my  selfe  I  should  fall  into  irrecoverable 
darknesse,  thy  spirit  may  doe  his  office  upon  those  shadowes, 
and  disperse  them,  and  establish  mee  in  so  bright  a  day 
here,  as  may  bee  a  Criticall  day  to  me,  a  day  wherein,  and 
whereby  I  may  give  thy  Judgement  upon  my  selfe,  and  that 

1 5  the  words  of  thy  Sonne,  spoken  to  his  Apostles,  may  reflect 
upon  me,  Behold,  I  am  with  you  alwaies,  even  to  the  end 
of  the  world. 

Mat.  28. 

15.  Interea  insomnes  noctes  Ego  duco, 

/  sleepe  not  day 
nor  night. 

15.     MEDITATION. 

NAturall  men  have  conceived  a  twofold  use  of  sleepe; 
That  it  is  a  refreshing  of  the  body  in  this  life ;  That 

20  it  is  a  preparing  of  the  soule  for  the  next;  That  it  is  a  feast, 
and  it  is  the  grace  at  that  feast;  That  it  is  our  recreation, 
and  cheeres  us,  and  it  is  our  Catechisme  and  instructs  us; 
wee  lie  downe  in  a  hope,  that  wee  shall  rise  the  stronger; 
and  we  lie  downe  in  a  knowledge,  that  wee  may  rise  no 

2  5  more.  Sleepe  is  an  Opiate  which  gives  us  rest,  but  such 
an  Opiate,  as  perchance,  being  under  it,  we  shall  wake  no 
more.  But  though  naturall  men,  who  have  induced 
secondary  and  figurative  considerations,  have  found  out 
this  second,  this  emblematicall  use  of  sleepe,  that  it  should 



be  a  representation  of  death,  God,  who  wrought  and  per- 
fected his  worke,  before  Nature  began,  (for  Nature  was  but 
his  Apprentice,  to  learne  in  the  first  seven  daies,  and  now 
is  his  foreman,  and  works  next  under  him)  God,  I  say, 
intended  sleepe  onely  for  the  refreshing  of  man  by  bodily  5 
rest,  and  not  for  a  figure  of  death,  for  he  intended  not  death 
it  selfe  then.  But  Man  having  induced  death  upon  himselfe, 
God  hath  taken  Mans  Creature,  death,  into  his  hand,  and 
mended  it;  and  whereas  it  hath  in  itselfe  a  fearefull  forme 
and  aspect,  so  that  Man  is  afraid  of  his  own  Creature,  God  10 
presents  it  to  him,  in  a  familiar,  in  an  assiduous,  in  an 
agreeable  and  acceptable  forme,  in  sleepe,  that  so  when  hee 
awakes  from  sleepe,  and  saies  to  himselfe,  shall  I  bee  no 
otherwise  when  I  am  dead,  than  I  was  even  now,  when 
I  was  asleep,  hee  may  bee  ashamed  of  his  waking  dreames,  15 
and  of  his  Melancholique  fancying  out  a  horrid  and  an 
affrightfull  figure  of  that  death  which  is  so  like  sleepe.  As 
then  wee  need  sleepe  to  live  out  our  threescore  and  ten  yeeres, 
so  we  need  death,  to  live  that  life  which  we  cannot  out-live. 
And  as  death  being  our  enemie,  God  allowes  us  to  defend  20 
ourselves  against  it  (for  wee  victuall  ourselves  against 
death,  twice  every  day,  as  often  as  we  eat)  so  God  having  so 
sweetned  death  unto  us  as  hee  hath  in  sleepe,  wee  put 
ourselves  into  our  enemies  hands  once  every  day;  so  farre, 
as  sleepe  is  death;  and  sleepe  is  as  much  death,  as  meat  is  25 
life.  This  then  is  the  misery  of  my  sicknesse,  That  death  as 
it  is  produced  from  mee,  and  is  mine  owne  Creature,  is 
now  before  mine  Eyes,  but  in  that  forme,  in  which  God 
hath  mollified  it  to  us,  and  made  it  acceptable,  in  sleepe, 
I  cannot  see  it:  how  many  prisoners,  who  have  even  3° 
hollowed  themselves  their  graves  upon  that  Earth,  on 
which  they  have  lien  long  under  heavie  fetters,  yet  at  this 
houre  are  asleepe,  though  they  bee  yet  working  upon  their 



Psa.  121. 


z  Pet.  2.  3. 

Psa.  127. 

1 1. 
Lev.  26.  6 

Jon.  1.  5. 
Ma/.  8.  24. 

Jo.  II.  12. 

owne  graves  by  their  owne  waight}  Hee  that  hath  seene 
his  friend  die  to  <^jy,  or  knowes  hee  shall  see  it  to  morrow , 
yet  will  sinke  into  a  sleepe  betweene.  I  cannot;  and  oh,  if 
I  be  entring  now  into  Eternitie,  where  there  shall  bee  no 
5  more  distinction  of  houres,  why  is  it  al  my  businesse  now 
to  tell  Clocks  ?  why  is  none  of  the  heavinesse  of  my  heart, 
dispensed  into  mine  Eie-lids,  that  they  might  fall  as  my 
heart  doth  ?  And  why,  since  I  have  lost  my  delight  in  all 
objects,  cannot  I  discontinue  the  facultie  of  seeing  them, 
10  by  closing  mine  eies  in  sleepe}  But  why  rather  being 
entring  into  that  presence,  where  I  shall  wake  continually 
and  never  sleepe  more,  doe  I  not  interpret  my  continuall 
waking  here,  to  bee  a  parasceve,  and  a  preparation  to  that  ? 




Y  God,  my  God,  I  know,  (for  thou  hast  said  it)  That 
he  that  keepeth  Israel,  shall  neither  slumber,  nor 
sleepe :  But  shall  not  that  Israel,  over  whom  thou  watchest, 
sleepe  ?  I  know,  (for  thou  hast  said  it)  that  there  are  Men, 
whose  damnation  sleepeth  not;  but  shall  not  they  to  whom 
thou  art  Salvation,  sleepe?  or  wilt  thou  take  from  them 

20  that  evidence,  and  that  testimony,  that  they  are  thy  Israel, 
or  thou  their  salvation  ?  Thou  givest  thy  beloved  sleepe.  Shall 
I  lacke  that  seale  of  thy  love  ?  You  shall  lie  downe,  and  none 
shall  make  you  afraid-,  shall  I  bee  outlawd  from  that  pro- 
tection ?  Jona  slept  in  one  dangerous  storme,  and  thy  blessed 

25  Sonne  in  another.  Shall  I  have  no  use,  no  benefit,  no 
application  of  those  great  Examples  ?  Lord,  if  hee  sleepe, 
he  shall  doe  well,  say  thy  Sonnes  Disciples  to  him,  of 
Lazarus;  And  shall  there  bee  no  roome,  for  that  Argument 
in  me  ?  or  shall  I  bee  open  to  the  contrary  ?  If  I  sleepe  not, 

Ref.   Psa.  121.  4.]  all  edd.  have  Psa.  121.  1. 
all  edd.  have  Mat.  8.14. 

Ref.   Mat.  8.  24.] 





shall  I  not  bee  well,  in  their  sense?  Let  me  not,  O  my 
God,  take  this  too  precisely,  too  literally :  There  is  that  neither 
day  nor  night  seeth  sleepe  with  his  eies,  saies  thy  wise  servant 
Solomon;  and  whether  hee  speake  that  of  worldly  men,  or 
of  men  that  seeke  wisdome,  whether  in  justification  or  5 
condemnation  of  their  watchfulnesse,  we  cannot  tell:  we  can 
tell,  That  there  are  men,  that  cannot  sleepe,  till  they  have  done 
mischiefe,  and  then  they  can ;  and  wee  can  tell  that  the  rich 
man  cannot  sleepe,  because  his  abundance  will  not  let  him.  The 
tares  were  sowen  when  the  husbandmen  were  asleepe;  And  10 
the  elders  thought  it  a  probable  excuse,  a  credible  lie,  that 
the  watchmen  which  kept  the  Sepulchre,  should  say,  that 
the  bodie  of  thy  Son  was  stolne  away,  when  they  were  asleepe : 
Since  thy  blessed  Sonne  rebuked  his  Disciples  for  sleeping, 
shall  I  murmure  because  I  doe  not  sleepe  ?  If  Samson  had  1 5 
slept  any  longer  in  Gaza,  he  had  beene  taken;  And  when 
he  did  sleepe  longer  with  Delilah,  he  was  taken.  Sleepe  is 
as  often  taken  for  naturall  death  in  thy  Scriptures,  as  for 
naturall  rest.  Nay  sometimes  sleepe  hath  so  heavy  a  sense, 
as  to  bee  taken  for  sinne  it  self  e,  as  well  as  for  the  punishment  20 
of  sinne,  Death.  Much  comfort  is  not  in  much  sleepe, 
when  the  most  fearefull  and  most  irrevocable  Malediction 
is  presented  by  thee,  in  a  perpetuall  sleepe.  I  will  make 
their  feasts,  and  I  will  make  them  drunke,  and  they  shall 
sleepe  a  perpetuall  sleepe,  and  not  wake.  I  must  therefore,  25 
O  my  God,  looke  farther,  than  into  the  very  act  of  sleeping, 
before  I  mis-interpret  my  waking:  for  since  I  finde  thy 
whole  hand  light,  shall  any  finger  of  that  hand  seeme 
heavy  ?  since  the  whole  sicknesse  is  thy  Physicke,  shall  any 
accident  in  it,  bee  my  poison,  by  my  murmuring  ?  The  30 
name  of  Watchmen  belongs  to  our  Profession ;  thy  Prophets 
are  not  onely  Seers,  indued  with  a  power  of  seeing,  able  to 

Ref.   Jer.  51.  57.]  all  edd.  have  Jer.  51.  59. 

Eccles.  8. 

Prov-if.  16. 

Eccles.  5. 

Mat.  13. 

28.  13. 

26.  40. 
Jud.  16.  3. 
'vers.  19. 

Eph.  5.  14. 

Jer.  51. 


Can.  5.  2. 

1  Thes.  5. 

'vers.  10. 


see,  but  Watchmen  evermore  in  the  Act  of  seeing.  And 
therefore  give  me  leave,  O  my  blessed  God,  to  invert  the 
words  of  thy  Sonnes  Spouse ;  she  said,  /  sleepe,  but  my  heart 
waketh\  I  say,  /  wake,  but  my  heart  sleepeth\  My  body  is  in 
5  a  sicke  wearinesse,  but  my  soule  in  a  peacefull  rest  with 
thee ;  and  as  our  Eies,  in  our  health,  see  not  the  Aire,  that 
is  next  them,  nor  the  fire,  nor  the  spheares,  nor  stop  upon 
any  thing,  till  they  come  to  starres,  so  my  Eies,  that  are 
open,  see  nothing  of  this  world,  but  passe  through  all  that, 

10  and  fix  themselves  upon  thy  Peace,  and  Joy,  and  Glory 
above.  Almost  as  soone  as  thy  Apostle  had  said,  Let  us  not 
sleepe,  lest  we  should  bee  too  much  discomforted,  if  we 
did,  he  saies  againe,  Whether  we  wake  or  sleepe,  let  us  live 
together  with  Christ.  Though  then  this  absence  of  sleepe,  may 

1 5  argue  the  presence  of  death  (the  Originall  may  exclude  the 
Copie,  the  life,  the  picture}  yet  this  gentle  sleepe  and  rest  of 
my  soule  betroths  mee  to  thee,  to  whom  I  shall  bee  married 
indissolubly,  though  by  this  way  of  dissolution. 


15.     PRAYER. 

Eternall  and  most  gracious  God,  who  art  able  to 
)  \^y  make,  and  dost  make  the  sicke  bed  of  thy  servants 
Chappels  of  ease  to  them,  and  the  dreames  of  thy  servants, 
Prayers,  and  Meditations  upon  thee,  let  not  this  continuall 
watchfulnes  of  mine,  this  inabilitie  to  sleepe,  which  thou 
hast  laid  upon  mee,  be  any  disquiet  or  discomfort  to  me,  but 

25  rather  an  argument,  that  thou  wouldest  not  have  me  sleepe 
in  thy  presence.  What  it  may  indicate  or  signifie,  concern- 
ing the  state  of  my  body,  let  them  consider  to  whom  that 
consideration  belongs;  doe  thou,  who  onely  art  the 
Physitian  of  my  soule,  tell  her,  that  thou  wilt  afford  her 

30  such  defensatives,  as  that  shee  shall  wake  ever  towards 

Ref.    1  Thes.  5.  6.]  all  edd.  place  this  three  pages  too  soon. 

Devotions  9 1 

thee,  and  yet  ever  sleepe  in  thee ;  and  that,  through  all  this 
sicknesse,  thou  wilt  either  preserve  mine  understanding 
from  all  decaies  and  distractions,  which  these  watchings 
might  occasion,  or  that  thou  wilt  reckon,  and  account  with 
me,  from  before  those  violencies,  and  not  call  any  peece  5 
of  my  sicknesse  a  sinne.  It  is  a  heavy,  and  indelible  sinne, 
that  I  brought  into  the  world  with  me;  It  is  a  heavy  and 
innumerable  multitude  of  sins,  which  I  have  heaped  up 
since;  I  have  sinned  behind  thy  backe  (if  that  can  be  done) 
by  wilfull  absteining  from  thy  Congregations,  and  omitting  10 
thy  service,  and  I  have  sinned  before  thy  face,  in  my  hypo- 
crisies in  Prayer,  in  my  ostentation,  and  the  mingling  a 
respect  of  my  selje  in  preaching  thy  Word;  I  have  sinned 
in  my  fasting  by  repining,  when  a  penurious  fortune  hath 
kept  mee  low;  and  I  have  sinned  even  in  that  fulnesse,  15 
when  I  have  been  at  thy  table,  by  a  negligent  examination, 
by  a  wilfull  prevarication,  in  receiving  that  heavenly  food 
and  Physicke.  But,  as  I  know,  O  my  gracious  God,  that  for 
all  those  sinnes  committed  since,  yet  thou  wilt  consider 
me,  as  I  was  in  thy  purpose,  when  thou  wrotest  my  name  20 
in  the  Booke  of  Life,  in  mine  Election :  so  into  what  devia- 
tions soever  I  stray,  and  wander,  by  occasion  of  this 
sicknes,  O  God,  returne  thou  to  that  Minute,  wherein  thou 
wast  pleased  with  me,  and  consider  me  in  that  condition. 

16.  Et  properare  meum  clamant,  e  Turre  From  the  Bells  of  the  Church  ad- 

propinqua,  joyning,  I  am  daily   remembred 

Obstrepera;    Campanae    aliorum    in  of  my  buriall  in  the  funeralls  of 

funere,  funus.  others. 

l6.     MEDITATION. 

WE  have  a  Convenient  Author,  who  writ  a  Discourse  25    Magius. 
of  Bells,  when  hee  was  prisoner  in   Turky.    How 
would  hee  have  enlarged  himselfe  if  he  had  beene  my 



Roc  c  ha. 

fellow-prisoner  in  this  sicke  bed,  so  neere  to  that  Steeple, 
which  never  ceases,  no  more  than  the  harmony  of  the 
spheres,  but  is  more  heard.  When  the  Turkes  took  Con- 
stantinople, they  melted  the  Bells  into  Ordnance;  I  have 
5  heard  both  Bells  and  Ordnance,  but  never  been  so  much 
affected  with  those,  as  with  these  Bells.  I  have  lien  near  a 
Steeple,  in  which  there  are  said  to  be  more  than  thirty  Bels ; 
And  neere  another,  where  there  is  one  so  bigge,  as  that 
the  Clapper  is  said  to  weigh  more  than  six  hundred  pound, 

10  yet  never  so  affected  as  here.  Here  the  Bells  can  scarse 
solemnise  the  funerall  of  any  person,  but  that  I  knew  him, 
or  knew  that  he  was  my  Neighbour:  we  dwelt  in  houses 
neere  to  one  another  before,  but  now  hee  is  gone  into  that 
house,  into  which  I  must  follow  him.  There  is  a  way  of 

1 5  correcting  the  Children  of  great  persons,  that  other 
Children  are  corrected  in  their  behalf e,  and  in  their  names, 
and  this  workes  upon  them,  who  indeed  had  more 
deserved  it.  And  when  these  Bells  tell  me,  that  now  one, 
and  now  another  is  buried,  must  not  I  acknowledge,  that 

20  they  have  the  correction  due  to  me,  and  paid  the  debt  that 
I  owe  ?  There  is  a  story  of  a  Bell  in  a  Monastery  which, 
when  any  of  the  house  was  sicke  to  death,  rung  alwaies 
voluntarily,  and  they  knew  the  inevitablenesse  of  the  danger 
by  that.    It  rung  once,  when  no  man  was  sick;  but  the 

25  next  day  one  of  the  house,  fell  from  the  steeple,  and  died, 
and  the  Bell  held  the  reputation  of  a  Prophet  still.  If  these 
Bells  that  warne  to  a  Funerall  now,  were  appropriated  to 
none,  may  not  I,  by  the  houre  of  the  Funerall,  supply? 
How  many  men  that  stand  at  an  execution,  if  they  would 

30  aske,  for  what  dies  that  man,  should  heare  their  owne 
faults  condemned,  and  see  themselves  executed,  by  At- 
turney  ?  We  scarce  heare  of  any  man  preferred,  but  wee 
thinke  of  our  selves,  that  wee  might  very  well  have  beene 



that  Man ;  Why  might  not  I  have  beene  that  Man,  that  is 
carried  to  his  grave  now  ?  Could  I  fit  my  selfe,  to  stand,  or 
sit  in  any  mans  place,  and  not  to  lie  in  any  mans  grave  ? 
I  may  lacke  much  of  the  good  parts  of  the  meanest,  but 
I  lacke  nothing  of  the  mortality  of  the  weakest ;  They  may  5 
have  acquired  better  abilities  than  I,  but  I  was  borne  to 
as  many  infirmities  as  they.  To  be  an  Incumbent  by  lying 
down  in  a  grave,  to  be  a  Doctor  by  teaching  Mortification 
by  Example,  by  dying,  though  I  may  have  seniors,  others 
may  be  elder  than  I,  yet  I  have  proceeded  apace  in  a  good  10 
University,  and  gone  a  great  way  in  a  little  time,  by  the 
furtherance  of  a  vehement  Fever \  and  whomsoever  these 
Bells  bring  to  the  ground  to  day,  if  hee  and  I  had  beene 
compared  yesterday,  perchance  I  should  have  been  thought 
likelier  to  come  to  this  preferment,  then,  than  he.  God  1 5 
hath  kept  the  power  of  death  in  his  owne  hands,  lest  any 
man  should  bribe  death.  If  man  knew  thegaine  0/ death,  the 
ease  of  death,  he  would  solicite,  he  would  provoke  death  to 
assist  him,  by  any  hand,  which  he  might  use.  But  as  when 
men  see  many  of  their  owne  professions  preferd,  it  ministers  20 
a  hope  that  that  may  light  upon  them;  so  when  these 
hourely  Bells^tell  me  of  so  many  funerals  of  men  like  me, 
it  presents,  if  not  a  desire  that  it  may,  yet  a  comfort  when- 
soever mine  shall  come. 


MY  God,  my  God,  I  doe  not  expostulate  with  thee,  25 
but  with  them,  who  dare  doe  that;  Who  dare  ex- 
postulate with  thee,  when  in  the  voice  of  thy  Church,  thou 
givest  allowance  to  this  Ceremony  of  Bells  at  Funeralls.  Is 
it  enough  to  refuse  it,  because  it  was  in  use  among  the 
Gentiles}  so  were  funeralls  too.  Is  it  because  some  abuses  30 
may  have  crept  in,  amongst  Christians}    Is  that  enough, 



that  their  ringing  hath  been  said  to  drive  away  evill  spirits  ? 
Truly,  that  is  so  farre  true,  as  that  the  evill  spirit  is  ve- 
hemently vexed  in  their  ringing,  therefore,  because  that 
action  brings  the  Congregation  together,  and  unites  God 
5  and  his  people,  to  the  destruction  of  that  Kingdome,  which 
the  evill  spirit  usurps.  In  the  first  institution  of  thy  Church, 
in  this  world,  in  the  foundation  of  thy  Militant  Church 
amongst  the  Jewes,  thou  didst  appoint  the  calling  of  the 
Num.  10.  2.  assembly  in,  to  bee  by  Trumpet,  and  when  they  were  in,  then 
Exo.  28.  10  thou  gavest  them  the  sound  of  Bells  in  the  garment  of 
thy  Priest.  In  the  Triumphant  Church,  thou  imploiest  both 
too,  but  in  an  inverted  Order,  we  enter  into  the  Triumphant 
Church  by  the  sound  of  Bells,  (for  we  enter  when  we  die ;) 
And  then  we  receive  our  further  edification,  or  consumma- 

1 5  tion,  by  the  sound  of  Trumpets,  at  the  Resurrection.  The 
sound  of  thy  Trumpets  thou  didst  impart  to  secular  and 
civill  uses  too,  but  the  sound  of  Bells  onely  to  sacred;  Lord, 
let  not  us  breake  the  Communion  of  Saints,  in  that  which 
was  intended  for  the  advancement  of  it;  let  not  that  pull 

20  us  asunder  from  one  another,  which  was  intended  for  the 
assembling  of  us,  in  the  Militant,  and  associating  of  us  to 
the  Triumphant  Church.  But  he  for  whose  funerall  these 
Bells  ring  now,  was  at  home,  at  his  journies  end,  yesterday, 
why  ring  they  now?   A  Man,  that  is  a  world,  is  all  the 

25  things  in  the  world-,  Hee  is  an  Army,  and  when  an  Army 
marches,  the  Vaunt  may  lodge  to  night,  where  the  Reare 
comes  not  till  to  morrow.  A  man  extends  to  his  act  and 
to  his  example;  to  that  which  he  does,  and  that  which  he 
teaches;  so  doe  those  things  that  concerne  him,  so  doe  these 

30  Bells ;  That  which  rung  yesterday,  was  to  convay  him  out 
of  the  world,  in  his  vaunt,  in  his  soule :  that  which  rung  to 
day  was  to  bring  him  in  his  reare,  in  his  body,  to  the  Church ; 

Ref.   Exo.  28.]  all  edd.  have  Exo.  18.  17.  Lord,]  all  edd.  have  Lord 

Devotions  95 

And  this  continuing  of  ringing  after  his  entring,  is  to  bring 
him  to  mee  in  the  application.  Where  I  lie,  I  could  hear 
the  Psa/me,  and  did  joine  with  the  Congregation  in  it;  but 
I  could  not  heare  the  Sermon,  and  these  latter  Bells  are  a 
repetition  Sermon  to  mee.  'But,  O  my  God,  my  God,  doe  I,  5 
that  have.. this  Fever,  neett  other  remembrances  of  my 
Mortalities  Is  not  mine  owne  hollow  voice,  voice  enough 
to  pronounce  that  to  me?  Need  I  looke  upon  a  Deaths- 
head  in  a  Ring,  that  have  one  in  my  face  ?  or  goe  for  Death 
to  my  Neighbours  house,  that  have  him  in  my  bosome?  We  10 
cannot,  wee  cannot,  O  my  God,  take  in  too  many  helps  for 
religious  duties;  I  know  I  cannot  have  any  better  Image  of 
thee,  than  thy  Sonne,  nor  any  better  Image  of  him,  than 
his  Gospell:  yet  must  not  I,  with  thanks  confesse  to  thee, 
that  some  histor  kail  pictures  of  his,  have  sometimes  put  mee  1 5 
upon  better  Meditations  than  otherwise  I  should  have 
fallen  upon  ?  I  know  thy  Church  needed  not  to  have  taken 
in  from  Jew  or  Gentile,  any  supplies  for  the  exaltation  of 
thy  glory,  or  our  devotion ;  of  absolute  necessitie  I  know  shee 
needed  not;  But  yet  wee  owe  thee  our  thanks,  that  thou  20 
hast  given  her  leave  to  doe  so,  and  that  as  in  making  us 
Christians,  thou  diddest  not  destroy  that  which  wee  were 
before,  naturall  men,  so,  in  the  exalting  of  our  religious 
devotions  now  we  are  Christians,  thou  hast  beene  pleased 
to  continue  to  us  those  assistances  which  did  worke  upon  the  25 
affections  of naturall men  before:  for  thou  lovest  a  good man, 
as  thou  lovest  a  good 'Christian :  and  though  grace  bee  meerely 
from  thee,  yet  thoudoest  not  plant  Grace  but  in  good  natures. 

16.     PRAYER. 

OEternall  and  most  gracious  God,  who  having  con- 
secrated our  living  bodies  to  thine  owne  Spirit,  and  30 
made  us   Temples  of  the  holy  Ghost,  doest  also  require  a 


Apoc.  14. 


respect  to  bee  given  to  these  Temples,  even  when  the 
Priest  is  gone  out  of  them;  To  these  bodies,  when  the  soule 
is  departed  from  them;  I  blesse,  and  glorifie  thy  Name, 
that  as  thou  takest  care  in  our  life,  of  every  haire  of  our 
5  head,  so  doest  thou  also  of  every  graine  of  ashes  after  our 
death.  Neither  doest  thou  only  doe  good  to  us  all,  in  life 
and  death,  but  also  wouldest  have  us  doe  good  to  one 
another,  as  in  a  holy  life,  so  in  those  things  which  accom- 
panie  our  death:  In  that  Contemplation  I  make  account 

10  that  I  heare  this  dead  brother  of  ours,  who  is  now  carried 
out  to  his  buriall,  to  speake  to  mee,  and  to  preach  my 
Funerall  Sermon,  in  the  voice  of  these  Bells.  In  him,  O 
God,  thou  hast  accomplished  to  mee,  even  the  request  of 
Dives  to  Abraham ;  Thou  hast  sent  one  from  the  dead  to  speake 

15  unto  mee.  He  speakes  to  mee  aloud  from  that  Steeple-,  hee 
whispers  to  mee  at  these  Curtaines,  and  hee  speaks  thy 
words;  Blessed  are  the  dead  which  die  in  the  Lord,  from 
henceforth.  Let  this  Prayer  therfore,  O  my  God,  be  as  my 
last  gaspe,  my  expiring,  my  dying  in  thee ;  That  if  this  bee 

20  the  houre  of  my  Transmigration,  I  may  die  the  death  of  a 
sinner,  drowned  in  my  sinnes,  in  the  bloudof  thy  Sonne;  And 
if  I  live  longer,  yet  I  may  now  die  the  death  of  the  righteous, 
die  to  sinne;  which  death  is  a  resurrection  to  a  new  life :  Thou 
killest  and  thou  givest  life :  which  soever  comes,  it  comes  from 

2 5  thee;  which  way  soever  it  comes,  let  mee  come  to  thee. 

17.  Nunc  lento  sonitu  dicunt, 

Now,  this  Bell  tolling  softly  for  another, 
sates  to  me,  Thou  must  die. 

17.     MED  ITATI  O  N. 

PErchance  hee  for  whom  this  Bell  tolls,  may  be  so  ill, 
as  that  he  knowes  not  it  tolls  for  him;  And  perchance 
I  may  thinke  my  selfe  so  much  better  than  I  am,  as  that 
they  who  are  about  mee,  and  see  my  state,  may  have  caused 

Devotions  97 

it  to  toll  for  mee,  and  I  know  not  that.  The  Church  is 
Catholike,  universally  so  are  all  her  Actions;  All  that  she 
does,  belongs  to  all.  When  she  baptizes  a  child,  that  action 
concernes  mee;  for  that  child  is  thereby  connected  to  that 
Head  which  is  my  Head  too,  and  engraffed  into  that  body,  5 
whereof  I  am  a  member.  And  when  she  buries  a  Man,  that 
action  concernes  me:  All  mankinde  is  of  one  Author,  and 
is  one  volume-,  when  one  Man  dies,  one  Chapter  is  not  tome 
out  of  the  booke,  but  translated  into  a  better  language-,  and 
every  Chapter  must  be  so  translated-,  God  emploies  several  10 
translators-,  some  peeces  are  translated  by  age,  some  by 
sicknesse,  some  by  warre,  some  by  justice;  but  Gods  hand 
is  in  every  translation;  and  his  hand  shall  binde  up  all  our 
scattered  leaves  againe,  for  that  Librarie  where  every  booke 
shall  lie  open  to  one  another:  As  therefore  the  Bell  that  15 
rings  to  a  Sermon,  calls  not  upon  the  Preacher  onely,  but 
upon  the  Congregation  to  come;  so  this  Bell  calls  us  all: 
but  how  much  more  mee,  who  am  brought  so  neere  the 
doore  by  this  sicknesse.  There  was  a  contention  as  farre  as  a 
suite,  (in  which  both  pietie  and  dignitie,  religion,  and  esti-  20 
mation,  were  mingled)  which  of  the  religious  Orders  should 
ring  to  praiers  first  in  the  Morning;  and  it  was  determined, 
that  they  should  ring  first  that  rose  earliest.  If  we  understand 
aright  the  dignitie  of  this  Bell  that  tolls  for  our  evening 
prayer,  wee  would  bee  glad  to  make  it  ours,  by  rising  early,  25 
in  that  application,  that  it  might  bee  ours,  as  wel  as  his, 
whose  indeed  it  is.  The  Bell  doth  toll  for  him  that  thinkes 
it  doth;  and  though  it  intermit  againe,  yet  from  that 
minute,  that  that  occasion  wrought  upon  him,  hee  is  united 
to  God.  Who  casts  not  up  his  Eie  to  the  Sunne  when  it  30 
rises  ?  but  who  takes  off  his  Eie  from  a  Comet  when  that 
breakes  out?  Who  bends  not  his  eare  to  any  bell,  which 
upon  any  occasion  rings  ?  but  who  can  remove  it  from  that 




bell,  which  is  passing  &peece  of  himself e  out  of  this  world} 
No  man  is  an  Hand,  intire  of  it  selfe;  every  man  is  a  peece 
of  the  Continent,  a  part  of  the  maine\  if  a  Clod  bee  washed 
away  by  the  Sea,  Europe  is  the  lesse,  as  well  as  if  a  Pro- 
5  montorie  were,  as  well  as  if  a  Mannor  of  thy  friends  or  of 
thine  owne  were;  any  mans  death  diminishes  me,  because 
I  am  involved  in  Mankinde;  And  therefore  never  send  to 
know  for  whom  the  bell  tolls;  It  tolls  for  thee.  Neither  can 
we  call  this  a  begging  of  Miserie  or  a  borrowing  of  Miserie, 

10  as  though  we  were  not  miserable  enough  of  our  selves,  but 
must  fetch  in  more  from  the  next  house,  in  taking  upon 
us  the  Miserie  of  our  Neighbours.  Truly  it  were  an  excusable 
covetousnesse  if  wee  did;  for  affliction  is  a  treasure,  and  scarce 
any  man  hath  enough  of  it.   No  man  hath  affliction  enough 

1 5  that  is  not  matured,  and  ripened  by  it,  and  made  fit  for 
God  by  that  affliction.  If  a  man  carry  treasure  in  bullion,  or 
in  a  wedge  of  gold,  and  have  none  coined  into  currant 
Monies,  his  treasure  will  not  defray  him  as  he  travells. 
Tribulation  is  Treasure  in  the  nature  of  it,  but  it  is  not 

20  currant  money  in  the  use  of  it,  except  wee  get  nearer  and 
nearer  our  home,  Heaven,  by  it.  Another  man  may  be  sicke 
too,  and  sick  to  death,  and  this  affliction  may  lie  in  his 
bowels,  as  gold  in  a  Mine,  and  be  of  no  use  to  him ;  but  this 
bell,  that  tells  me  of  his  affliction,  digs  out,  and  applies  that 

25  gold  to  mee\  if  by  this  consideration  of  anothers  danger, 
I  take  mine  owne  into  contemplation,  and  so  secure  my 
selfe,  by  making  my  recourse  to  my  God,  who  is  our  onely 


MY  God,  my  God,  is  this  one  of  thy  waies,  of  drawing 
light  out  of  darknesse,  to  make  him  for  whom  this 
bell  tolls,  now  in  this  dimnesse  of  his  sight,  to  become  a 



superintendent,  an  overseer,  a  Bishop,  to  as  many  as  heare 
his  voice,  in  this  bell,  and  to  give  us  a  confirmation  in  this 
action  ?  Is  this  one  of  thy  waies  to  raise  strength  out  of 
weaknesse,  to  make  him  who  cannot  rise  from  his  bed,  nor 
stirre  in  his  bed,  come  home  to  me,  and  in  this  sound,  give  5 
mee  the  strength  of  healthy  and  vigorous  instructions  ?  O  my 
God,  my  God,  what  Thunder  is  not  a  well-tuned  Cymball, 
what  hoarsenesse,  what  harshnesse  is  not  a  cleare  Organ,  if 
thou  bee  pleased  to  set  thy  twV<?  to  it  ?  and  what  Organ  is 
not  well  plaied  on,  if  thy  hand  bee  upon  it?  Thy  voice,  10 
thy  hand  is  in  this  sound,  and  in  this  one  sound,  I  heare 
this  whole  consort.  I  heare  thy  Jaacob  call  unto  his  sonnes, 
and  say;  Gather  your  selves  together,  that  I  may  tell  you  what 
shall  befall  you  in  the  last  daies:  He  saies,  That  which  I  am 
now,  you  must  bee  then.  I  heare  thy  Moses  telling  mee,  and  15 
all  within  the  compasse  of  this  sound,  This  is  the  blessing 
wherewith  I  blesse  you  before  my  death-,  This,  that  before 
your  death,  you  would  consider  your  owne  in  mine.  I  heare 
thy  Prophet  saying  to  Ezechias,  Set  thy  house  in  order,  for 
thou  shalt  die,  and  not  live;  Hee  makes  us  of  his  familie,  and  20 
calls  this  a  setting  of  his  house  in  order,  to  compose  us  to 
the  meditation  of  death.  I  heare  thy  Apostle  saying,  /  thinke 
it  meet  to  put  you  in  remembrance,  knowing  that  shortly  I  must 
goe  out  of  this  Tabernacle.  This  is  the  publishing  of  his  will, 
and  this  Bell  is  our  legacie,  the  applying  of  his  present  25 
condition  to  our  use.  I  heare  that  which  makes  al  sounds 
musique,  and  all  musique  perfit;  I  heare  thy  Sonne  himselfe 
saying,  Let  not  your  hearts  be  troubled;  Only  I  heare  this 
change,  that  whereas  thy  Sonne  saies  there,  I  goe  to  prepare 
a  place  for  you,  this  man  in  this  sound  saies,  I  send  to  prepare  30 
you  for  a  place,  for  a  grave.  But,  O  my  God,  my  God,  since 
heaven  is  glory  and  joy,  why  doe  not  glorious  and  joyfull 

Ref.    2  Pet.  1.  13.]  all  edd.  have  2  Pet.  2 

Gen.  49.  1. 

Deut.  33.  i. 

2  Reg.  20. 

2  Pet.  1. 

J  oh.  14.  1. 




things  lead  us,  induce  us  to  heaven  ?  Thy  legacies  in  thy 
first  willy  in  the  old  Testament,  were  plentie  and  victorie ; 
Wine  and  Oik,  Milke  and  Home,  alliances  of friends ,  mine 
of  enemies,  peacefull  hearts  and  cheerefull  countenances,  and 
5  by  these  galleries  thou  broughtest  them  into  thy  bed-chamber, 
by  these  glories  and  joies,  to  the  joies  and  glories  of  heaven. 
Why  hast  thou  changed  thine  old  way,  and  carried  us  by 
the  waies  of  discipline  and  mortification,  by  the  waies  of 
mourning  and  lamentation,  by  the  waies  of  miserable  ends, 

10  and  miserable  anticipations  of  those  miseries,  in  appro- 
priating the  exemplar  miseries  of  others  to  our  selves,  and 
usurping  upon  their  miseries,  as  our  owne,  to  our  owne 
prejudice  ?  Is  the  glory  of  heaven  no  perfecter  in  it  selfe,  but 
that  it  needs  2.  foile  of  depression  and  ingloriousnesse  in  this 

15  world,  to  set  it  off?  Is  the  joy  of  heaven  no  perfecter  in 
it  selfe,  but  that  it  needs  the  sourenesse  of  this  life  to  give  it 
a  taste  ?  Is  that  joy  and  that  glory  but  a  comparative  glory 
and  a  comparative  joy  ?  not  such  in  //  selfe,  but  such  in 
comparison  of  the  joilessnesse  and  the  ingloriousnesse  of  this 

20  world}  I  know,  my  GW,  it  is  farre,  farre  otherwise.  As 
thou  thy  selfe,  who  art  all,  art  made  of  no  substances,  so 
the  joyes  and  glory  which  are  with  thee,  are  made  of  none 
of  these  circumstances;  Essentiall  joy,  and  glory  Essentiall. 
But  why  then,  my  God,  wilt  thou  not  beginne  them  here} 

25  pardon,  O  God,  this  unthankfull  rashnesse;  I  that  aske  why 
thou  doest  not,  finde  even  now  in  my  selfe,  that  thou  doest\ 
such,  joy,  such  glory,  as  that  I  conclude  upon  my  selfe,  upon 
all,  They  that  finde  not  joy  in  their  sorrowes,  glory  in  their 
dejections  in  this  world,  are  in  a  fearefull  danger  of  missing 

30  both  in  the  next^ 



17.     PRAYER. 

OEternall  and  most  gracious  God,  who  hast  beene 
pleased  to  speake  to  us,  not  onely  in  the  voice  of 
Nature,  who  speakes  in  our  hearts,  and  of  thy  word,  which 
speakes  to  our  eares,  but  in  the  speech  of  speechlesse 
Creatures,  in  Balaams  Asse,  in  the  speech  of  unbeleeving  5 
men,  in  the  confession  of  Pilate,  in  the  speech  of  the  Devill 
himselfe,  in  the  recognition  and  attestation  of  thy  Sonne, 
I  humbly  accept  thy  voice  in  the  sound  of  this  sad  and 
funerall  bell.  And  first,  I  blesse  thy  glorious  name,  that 
in  this  sound  and  voice  I  can  heare  thy  instructions,  in  another  10 
mans  to  consider  mine  owne  condition-,  and  to  know,  that 
this  Bell  which  tolls  for  another,  before  it  come  to  ring  out, 
may  take  in  me  too.  As  death  is  the  wages  of  sinne,  it  is 
due  to  mee ;  as  death  is  the  end  of  sicknesse,  it  belongs  to 
mee\  And  though  so  disobedient  a  servant  as  I,  may  be  15 
afraid  to  die,  yetJ:o  so  mercifull  a  Master  as  thou,  I  cannot 
be  afraid  to  come ;  And  therefore,  into  thy  hands,  O  my  God, 
I  commend  my  spirit-,  A  surrender,  which  I  know  thou  wilt 
accept,  whether  I  live  or  die;  for  thy  servant  David  made 
it,  when  he  put  himselfe  into  thy  protection  for  his  life;  20 
and  thy  blessed  Sonne  made  it,  when  hee  delivered  up  his 
soule  at  his  death ;  declare  thou  thy  will  upon  mee,  O  Lord, 
for  life  or  death,  in  thy  time;  receive  my  surrender  of 
my  selfe,  now,  Into  thy  hands,  O  Lord,  I  commend  my  spirit. 
And  being  thus,  O  my  God,  prepared  by  thy  correction,  25 
mellowed  by  thy  chastisement,  and  conformed  to  thy  will, 
by  thy  Spirit,  having  received  thy  pardon  for  my  Soule,  and 
asking  no  reprieve  for  my  Body,  I  am  bold,  O  Lord,  to  bend 
my  prayers  to  thee,  for  his  assistance,  the  voice  of  whose 
bell  hath  called  mee  to  this  devotion.  Lay  hold  upon  his  3° 
soule,  O  God,  till  that  soule  have  throughly  considered  his 

Psal.  31.5. 



account,  and  how  few  minutes  soever  it  have  to  remaine  in 
that  body,  let  the  power  of  thy  Spirit  recompence  the 
shortnesse  of  time,  and  perfect  his  account,  before  he  passe 
away:  present  his  sinnes  so  to  him,  as  that  he  may  know 
5  what  thou  forgivest,  and  not  doubt  of  thy  forgiveness ;  let 
him  stop  upon  the  infiniteness  of  those  sinnes,  but  dwell upon 
the  infiniteness  of  thy  Mercy,  let  him  discerne  his  owne 
demerits,  but  wrap  himselfe  up  in  the  merits  of  thy  Sonne, 
Christ  Jesus:   Breath   inward   comforts   to   his  heart,   and 

ioaffoord  him  the  power  of  giving  such  outward  testimonies 
thereof,  as  all  that  are  about  him  may  derive  comforts  from 
thence,  and  have  this  edification,  even  in  this  dissolution, 
that  though  the  hody  be  going^the  way  of  all  flesh,  yet  that 
soule  is  going  the  way  of  all  Saints.  When  thy  Sonne  cried 

1 5  out  upon  the  Crosse,  My  God,  my  God,  Why  hast  thou 
forsaken  me?  he  spake  not  so  much  in  his  owne  Person,  as 
in  the  person  of  the  Church,  and  of  his  afflicted  members, 
who  in  deep  distresses  might  feare  thy  forsaking.^  This 
patient,  O  most  blessed  God,  is  one  of  them ;  in  his  behalfe, 

20  and  in  his  name,  heare  thy  Sonne  crying  to  thee,  My  God, 
my  God,  why  hast  thou  forsaken  me?  and  forsake  him  not; 
but  with  thy  left  hand  lay  his  body  in  the  grave,  (if  that 
bee  thy  determination  upon  him)  and  with  thy  right  hand 
receive  his  soule  into  thy  Kingdome,  and  unite  him  and  us 

25  in  one  Communion  of  Saints.   Amen. 


-At  inde 

Mortuus  es,  Sonitu  celeri,  pulsuque 


The  Bell  rings  out,  and  tells 
me  in  him,  that  I  am  dead. 


THe  Bell  rings  out ;  the  pulse  thereof  is  changed ;  the 
tolling  was  a  faint,  and  intermitting  pulse,  upon  one 
side;  this  stronger,  and  argues  more  and  better  life.    His 




soule  is  gone  out;  and  as  a  Man,  who  had  a  lease  of  1000. 
yeeres  after  the  expiration  of  a  short  one,  or  an  inheritance 
after  the  life  of  a  man  in  a  consumption,  he  is  now  entred 
into  the  possession  of  his  better  estate.  His  soule  is  gone; 
whither}  Who  saw  it  come  in,  or  who  saw  it  goe  out}  5 
No  body;  yet  every  body  is  sure,  he  had  one,  and  hath  none. 
If  I  will  aske  meere  Philosophers,  what  the  soule  is,  I  shall 
finde  amongst  them,  that  will  tell  me,  it  is  nothing,  but 
the  temperament  and  harmony,  and  just  and  equall  com- 
position of  the  Elements  in  the  body,  which  produces  all  those 
faculties  which  we  ascribe  to  the  soule;  and  so,  in  it  selfe  is 
nothing,  no  seperable  substance,  that  overlives  the  body.  They 
see  the  soule  is  nothing  else  in  other  Creatures,  and  they 
affect  an  impious  humilitie,  to  think  as  low  of  Man.  But  if 
my  soule  were  np.more  than  the  soul  of  a  beast,  I  could  15 
not  thinke  so;  that  soule  thaj^  can_rg^gg /  upon  it  selfe, 
consider  it  selfe,  is  more  than  so.  If  I  will  aske,  not  meere 
Philosophers,  but  mixt  men,  Philosophicall  Divines,  how  the 
soule,  being  a  separate  substance,  enters  into  Man,  I  shall 
finde  some  that  will  tell  me,  that  it  is  by  generation,  and  20 
procreation  from  parents,  because  they  thinke  it  hard,  to 
charge  the  soule  with  the  guiltiness  of  origin  all  sinne,  if  the 
soule  were  infused  into  a  body,  in  which  it  must  necessarily 
grow  foule,  and  contract  originall  sinne,  whether  it  will  or 
no;  and  I  shall  finde  some  that  will  tell  mee,  that  it  is  by  25 
immediate  infusion  from  God,  because  they  think  it  hard,  to 
maintaine  an  immortality  in  such  a  soule,  as  should  be 
begotten,  and  derived  with  the  body  from  mortall  parents. 
If  I  will  aske,  not  a  few  men,  but  almost  whole  bodies,  whole 
Churches,  what  becomes  of  the  soules  of  the  righteous,  at  the  30 
departing  thereof  from  the  body,  I  shall  bee  told  by  some, 
That  they  attend  an  expiation,  a  purification  in  a  place  of 
torment;  By  some,  that  they  attend  the  fruition  of  the  sight  of 



God,  in  a  place  of  rest;  but  yet,  but  of  expectation-,  By  some, 
that  they  passe  to  an  immediate  possession  of  the  presence  of 
God.  S.  Augustine  studied  the  nature  of  the  soule,  as  much 
as  any  thing,  but  the  salvation  of  the  soule  ;  and  he  sent  an 
5  expresse  Messenger  to  Saint  Hierome,  to  consult  of  some 
things  concerning  the  soule:  But  he  satisfies  himselfe  with 
this :  Let  the  departure  of  my  soule  to  salvation  be  evident  to 
my  faith,  and  I  care  the  lesse,  how  darke  the  entrance  of  my 
soule,  into  my  body,  bee  to  my  reason.  It  is  the  going  out,  more 

i o  than  the  comming  in,  that  concernes  us.  This^soule,  this 
Bell  tells  me,  is  gone  out;  Whither?  Who  shall  tell  mee  that  ? 
I  know  not  who  it  is;  much  less  what  he  was;  The  condition 
of  the  man,  and  the  course  of  his  life,  which  should  tell 
mee  whither  hee  is  gone,  I  know  not.    I  was  not  there  in 

1 5  his  sicknesse,  nor  at  his  death ;  I  saw  not  his  way,  nor  his 
end,  nor  can  aske  them,  who  did,  thereby  to  conclude,  or 
argue,  whither  he  is  gone.  But  yet  I  have  one  neerer  mee 
than  all  these;  mine  owne  Charity;  I  aske  that;  and  that 
tels  me,  He  is  gone  to  everlasting  rest,  and  joy,  and  glory : 

20  I  owe  him  a  good  opinion;  it  is  but  thankfull charity  in  mee, 
because  I  received  benefit  and  instruction  from  him  when 
his  Bell  told :  and  I,  being  made  the  fitter  to  pray,  by  that 
disposition,  wherein  I  was  assisted  by  his  occasion,  did 
pray  for  him;  and   I  pray  not  without  faith;  so   I   doe 

25  charitably,  so  I  do  faithfully  beleeve,  that  that  soule  is  gone 
to  everlasting  rest,  and  joy,  and  glory.  But  for  the  body, 
how  poore  a  wretched  thing  is  that}  wee  cannot  expresse 
it  so  fast,  as  it  growes  worse  and  worse.  That  body  which 
scarce  three  minutes  since  was  such  a  house,  as  that  that 

30  soule,  which  made  but  one  step  from  thence  to  Heaven, 
was  scarse  thorowly  content,  to  leave  that  for  Heaven :  that 
body  hath  lost  the  name  of  a  dwelling  house,  because  none 

11.   tells  me,]  all  edd.  omit  the  necessary  comma. 




dwells  in  it,  and  is  making  haste  to  lose  the  name  of  a 
body,  and  dissolve  to  -putrefaction.  Who  would  not  bee 
affected,  to  see  a  cleere  and  sweet  River  in  the  Morning, 
grow  a  kennell  of  muddy  land  water  by  noone,  and  con- 
demned to  the  saltnesse  of  the  Sea  by  night}  And  how  5 
lame  a  picture,  how  faint  a  representation  is  that,  of  the 
precipitation  of  mans  body  to  dissolution  ?  Now  all  the  parts 
built  up,  and  knit  by  a  lovely  soule,  now  but  a  statue  ot  clay, 
and  flow,  these  limbs  melted  off,  as  if  that  clay  were  but 
snow,  and  now,  the  whole  house  is  but  a  handfull  of  5##^, 
so  much  dW,  and  but  a  />£££<?  of  rubbidge,  so  much  #0#£. 
If  he,  who,  as  this  $<?//  tells  mee,  is  gone  now,  were  some 
excellent  Artificer,  who  comes  to  him  for  a  clocke,  or  for  a 
garment  now  ?  or  for  counsaile,  if  hee  were  a  Lawyer}  If  a 
Magistrate,  for  Justice  ?  Man,  before  hee  hath  his  /V«-  1 5 
mortall  soule,  hath  a  w#/tf  of  sense,  and  a  soule  of  vegitation 
before  that:  This  immortall  soule  did  not  forbid  other 
soules,  to  be  in  us  before,  but  when  this  soule  departs,  it 
carries  all  with  it ;  no  more  vegetation,  no  more  sense :  such 
a  Mother  in  law  is  the  Earth,  in  respect  of  our  naturall  20 
mother-,  in  her  wombe  we  grew,  and  when  she  was  delivered 
of  us,  wee  were  planted  in  some  place,  in  some  calling  in 
the  world-,  In  the  wombe  of  the  earth,  wee  diminish,  and 
when  shee  is  deliverd  of  us,  our  grave  opened  for  another, 
wee  are  not  transplanted,  but  transported,  our  dust  blowne  25 
away  with  prophane  dust,  with  every  wind. 


MY  God,  my  GW,  if 'Expostulation  bee  too  bold  a  word, 
doe  thou  mollifie  it  with  another;  let  it  be  wonder 
in  myself;  let  it  bee  but probleme  to  others;  but  letmeaske, 

10.   nonx>,~]  all  edd .  have  now,  13.   clocke,  1624  (1)]  cloake,  1624  (2),  1626, 

Alford,  Pickering. 



why  wouldest  thou  not  suffer  those,  that  serve  thee  in  holy 
services,  to  doe  any  office  about  the  dead,  nor  assist  at  their 
funerall}  Thou  hast  no  Counsellor,  thou  needest  none; 
thou  hast  no  Controller,  thou  admittest  none.  Why  doe 
5  I  aske  ?  In  Ceremoniall  things  (as  that  was)  any  convenient 
reason  is  enough ;  who  can  bee  sure  to  propose  that  reason, 
that  moved  thee  in  the  institution  thereof?  I  satisfie 
my  selfe  with  this;  that  in  those  times,  the  Gentiles  were 
over  full,  of  an  over-reverent  respect  to  the  memory  of  the 

10  dead:  a  great  part  of  the  Idolatry  of  the  Nations,  flowed 
from  that;  an  over-amorous  devotion,  an  over-zealous  cele- 
brating, and  over-studious  preserving  of  the  memories,  and 
Sap.  14.  14.  the  pictures  of  some  dead  persons :  And  by  the  vaine  glory 
of  men,  they  entred  into  the  world;  and  their  statues,  and 

1 5  pictures  contracted  an  opinion  of  divinity,  by  age :  that  which 

was  at  first,  but  a  picture  of  a  friend,  grew  a  God  in  time,  as 

Sap.  13.  10.        the  wise  man  notes,  They  called  them  Gods,  which  were  the 

worke  of  an  ancient  hand.    And   some  have  assigned   a 

certaine  time,  when  a  picture  should  come  out  of  Minority, 

20  and  bee  at  age,  to  bee  a  God,  in  60.  yeeres  after  it  is  made. 

Those  Images  of  Men,  that  had  life,  and  some  Idols  of 

other   things,   which   never   had   any  being,   are  by   one 

common  name,  called  promiscuously,  dead;  and  for  that 

Sap.  13.  18.        the  wise  man  reprehends  the  Idolatrer,for  health  he praies  to 

25  that  which  is  weake,  and  for  life  he  praies  to  that  which  is 

Esay  8.  19.         dead.    Should  we  doe  so,  saies  thy  Prophet;  should  we  goe 

from  the  living  to  the  dead?    So   much   ill   then,   being 

occasioned,  by  so  much  religious  complement  exhibited  to 

the  dead,  thou,  O  God,  (I  think)  wouldest  therefore  inhibit 

30  thy  princip all  holy  servants,  from  contributing  any  thing  at 
all  to  this  dangerous  intimation  of  Idolatry;  and  that  the 
people  might  say,  Surely  those  dead  men,  are  not  so  much 

3.  hast]  all  edd.  have  hadst  Ref.   Sap.  13.  10.]  all  edd.  have  Sap.  13.  9. 



Deu.  33.  6. 
Zech.  11.  9. 
Jud.  12. 

to  bee  magnified,  as  men  mistake,  since  God  will  not  suffer 

his  holy  Officers,  so  much  as  to  touch  them,  not  to  see  them. 

But  those  dangers  being  removed,  thou,  O  my  God,  dost 

certainly  allow,  that  we  should  doe  offices  of  piety  to  the 

dead,  and  that  we  should  draw  instructions  to  piety,  from  the  5 

dead.  Ts  not  this,  O  my  God,  a  holy  kinde  of  raising  up 

seed  to  my  dead  brother,  if  I,  by  the  meditation  of  his  death, 

produce  a  better  life  in  my  selfe?   It  is  the  blessing  upon 

Reuben,  Let  Reuben  live,  and  not  die,  and  let  not  his  men  be 

few,  let  him  propagate  many.   And  it  is  a  Malediction,  That  10 

that  dieth,  let  it  die;  let  it  doe  no  good  in  dying:  for  Trees 

without  fruit,  thou  by  thy  Apostle  callst,  twice  dead.    It  is 

a  second  death,  if  none  live  the  better,  by  me,  after  my 

death,  by  the  manner  of  my  death.  Therefore  may  I  justly 

thinke,  that  thou  madest  that  a  way  to  convay  to  the  15 

^Egyptians  a  feare  of  thee,  and  a.  fear e  of  death,  that  there        Exo.  12.30. 

was  not  a  house,  where  there  was  not  one  dead;  for  therupon 

the  ^Egyptians  said,  We  are  all  dead  men;  the  death  of  others, 

should  catechise  us  to  death.  Thy  Sonne  Christ  Jesus  is  the 

first  begotten  of  the  dead;  he  rises  first,  the  eldest  brother,  and  20    Apo. 

he  is  my  Master  in  this  Science  of  death :  but  yet,  for  mee, 

I  am  a  younger  brother  too,  to  this  Man,  who  died  now,  and 

to  every  man  whom  I  see,  or  heare  to  die  before  mee,  and 

all  they  are  ushers  to  mee  in  this  Schoole  of  Death.    I  take 

therefore  that  which  thy  servant  Davids  wife  said  to  him,  25 

to  be  said  to  mee;  If  thou  save  not  thy  life  to  night,  to  morrow 

thou  shah  be  slaine.    If  the  death  of  this  man  worke  not 

upon  mee  now,  I  shajl  die  worse,  than  if  thou  hadst  not 

afforded  me  this  helpe:  for  thou  hast  sent  him  in  this  Bell 

to  mee,  as  thou  didst  send  to  the  Angell  of  Sardis,  with  30 

commission  to  strengthen  the  things  that  remaine,  and  that  are        jpoc.  3.  2 

ready  to  die;  that  in  this  weaknes  of  body,  I  might  receive 

spiritual  strength,  by  these  occasions.  This  is  my  strength, 

1  Sam.  19. 



Jud.  6.  23. 

Num.  20. 

1  Reg.  16. 

that  whether  thou  say  to  mee,  as  thine  Angell  said  to 
Gedeon ;  Peace  bee  unto  thee,  feare  not,  thou  shah  not  die,  or 
whether  thou  say,  as  unto  Aaron,  Thou  shah  die  there',  yet 
thou  wilt  preserve  that  which  is  ready  to  die,  my  sou/e,  from 
5  the  worst  death,  that  of  sinne.  Zimrie  died  for  his  sinnes,  saies 
thy  Spirit,  which  he  sinned  in  doing  evill;  and  in  his  sinne, 
zvhich  he  did  to  make  Israel  sinne.  For  his  sinnes,  his  many 
sinnes,  and  then  in  his  sinne,  his  particular  sinne :  for  my 
sinnes  I  shall  die,  whensoever  I  die,  for  death  is  the  wages 

1  o  of  sinne ;  but  I  shall  die  in  my  sinne,  in  that  particular 

sinne  of  resisting  thy  Spirit,  if  I  apply  not  thy  assistances. 
Doth  it  not  call  us  to  a  particular  consideration,  that  thy 
blessed  Sonne  varies  his  forme  of  Commination,  and  aggra- 
vates it  in  the  variation,  when  hee  saies  to  the  Jewes, 

15  (because  they  refused  the  light  offered)  you  shall  die  in  your 
sinne;  And  then  when  they  proceeded  to  farther  disputa- 
tions, and  vexations,  and  tentations,  hee  addes,  you  shall 
die  in  your  sinnes-,  he  multiplies  the  former  expression,  to  a 
plurall:  In  this  sinne,  and  in  all  your  sinnes;  doth  not  the 

20  resisting  of  thy  particular  helps  at  last  draw  upon  us  the 
guiltinesse  of  all  our  former  sinnes  ?  May  not  the  neglecting 
of  this  sound  ministred  to  me~e~ih  this  mans  death,  bring 
mee  to  that  miserie,  as  that  I,  whom  the  Lord  of  life  loved 
so,  as  to  die  for  me,  shall  die,  and  a  Creature  of  mine  owne 

2  5  shall  be  immortall;  that  I  shall  die,  and  the  worme  of  mine 

owne  conscience  shall  never  die  ? 

Joh.  8.  21. 

'vers.  24. 

Esay  66. 

Ref.    1  Reg.  16.  19.]  all  edd.  have  1  Reg.  16.  18.  18.   he  multiplies  the 

former  expression,  to  a  plurall:]  this  sentence  has  been  much  changed  in  previous 
editions:  he  multiplies  the  former  expressing,  to  a  plurall.  1624  (1);  the  same, 
but  with  "plurall:"  in  the  catchword,  1624  (2),  1626;  he  multiplies  the  former, 
expressing  to  a  plurall:  Alford;  he  multiplies  the  former  expression  to  a.  plurall. 
Pickering  (making  the  necessary  change  to  "expression"  but  not  having  the 
necessary  colon).  20.  at  last]  all  edd.  have  at  last,  Ref.  Esay  66.  24.]  all 
edd.  have  Esay  66.  14. 



l8.     PRAYER. 

O  Eternal  and  most  gracious  God,  I  have  a  new 
occasion  of  thanks,  and  a  new  occasion  of  prayer  to 
thee,  from  the  ringing  of  this  Bell.  Thou  toldst  me  in  the 
other  voice,  that  I  was  mortall,  and  approaching  to  death; 
in  this  I  may  heare  thee  say,  that  I  am  dead,  in  an  irre-  5 
mediable,  in  an  irrecoverable  state  for  bodily  health.  If  that 
be  thy  language  in  this  voice,  how  infinitely  am  I  bound  to 
thy  heavenly  Majestie,  for  speaking  so  plainly  unto  mee  ? 
for  even  that  voice,  that  I  must  die  now,  is  not  the  voice 
of  a  Judge,  that  speaks  by  way  of  condemnation,  but  of  a  10 
Physitian,  that  presents  health  in  that:  Thou  presentest 
mee  death  as  the  cure  of  my  disease,  not  as  the  exaltation 
of  it;  if  I  mistake  thy  voice  herein,  if  I  over-runne  thy 
pace,  and  prevent  thy  hand,  and  imagine  death  more  instant 
upon  mee  than  thou  hast  bid  him  bee,  yet  the  voice  belongs  r  5 
to  me;  /  am  dead,  I  was  borne  dead,  and  from  the  first 
laying  of  these  mud-walls  in  my  conception,  they  have 
moldred  away,  and  the  whole  course  of  life  is  but  an  active 
death.  Whether  this  voice  instruct  mee,  that  I  am  a  dead 
man  now,  or  remember  me,  that  I  have  been  a  dead  man  all  20 
this  while,  I  humbly  thanke  thee  for  speaking  in  this  voice 
to  my  soule,  and  I  humbly  beseech  thee  also,  to  accept  my 
prayers  in  his  behalfe,  by  whose  occasion  this  voice,  this 
sound  is  come  to  mee.  For  though  hee  bee  by  death  trans- 
planted to  thee,  and  so  in  possession  of  inexpressible  25 
happinesse  there,  yet  here  upon  earth  thou  hast  given  us 
such  a  portion  of  heaven,  as  that  though  men  dispute, 
whether  thy  Saints  in  heaven  doe  know  what  we  in  earth  in 
particular  doe  stand  in  need  of,  yet  without  all  disputation, 
wee  upon  earth  doe  know  what  thy  Saints  in  heaven  lacke  30 
yet,  for  the  consummation  of  their  happinesse ;  and  therefore 

I  10 


thou  hast  affoorded  us  the  dignitie,  that  we  may  pray  for 
them.  That  therefore  this  soule,  now  newly  departed  to  thy 
Kingdome,  may  quickly  returne  to  a  joifull  reunion  to  that 
body  which  it  hath  left,  and  that  wee  with  it,  may  soone 
5  enjoy  the  full  consummation  of  all,  in  body  and  sou/e, 
I  humbly  beg  at  thy  hand,  O  our  most  mercifull  God,  for 
thy  Sonne  Christ  Jesus  sake.  That  that  blessed  Sonne  of 
thine,  may  have  the  consummation  of  his  dignitie,  by  entring 
into  his  last  office,  the  office  of  a  Judge,  and  may  have 

10  societie  of  humane  bodies  in  heaven,  as  well  as  he  hath  had 
ever  of  soules\  And  that  as  thou  hatest  sinne  it  selfe,  thy 
hate  to  sinne  may  bee  expressed  in  the  abolishing  of  all 
instruments  of  sin,  The  allurements  of  this  world,  and  the 
world  it  selfe;  and  all  the  temporarie  revenges  of  sinne,  the 

1 5  stings  of  sicknesse  and  of  death ;  and  all  the  castles,  and 
prisons,  and  monuments  of  sinne,  in  the  grave.  That  time 
may  bee  swallowed  up  in  Eternitie,  and  hope  swallowed  in 
possession,  and  ends  swallowed  in  infinitenesse,  and  all  men 
ordained  to  salvation,  in  body  and  soule  be  one  intire  and 

20  everlasting  sacrifice  to  thee,  where  thou  mayest  receive 
delight  from  them,  and  they  £-/crz<?  from  thee,  for  evermore. 

19.  Oceano  tandem  emenso,  aspi- 

cienda  resurgit 
Terra;  vident,  justis,  medici, 

jam  cocta  mederi 
se  posse,  indiciis. 

At  last,  the  Physitians,  after  a  long 
and  stormie  'Voyage,  see  land;  They 
have  so  good  signes  of  the  concoction 
of  the  disease,  as  that  they  may 
safely  proceed  to  purge. 

I9.     M  E  D  I  TAT  I  O  N. 

A  LI  this  while  the  Physitians  themselves   have  beene 
L  patients,  patiently  attending  when  they  should  see  any 
25  land  in  this  Sea,  any  earth,  any  cloud,  any  indication  of 
concoction  in  these  waters.   Any  disorder  of  mine,  any  pre- 
termission of  theirs,  exalts  the  disease,  accelerates  the  rages 

of  it;  no  diligence  accelerates  the  concoction,  the  maturitie  of 
the  disease  ;  they  must  stay  till  the  season  of  the  sicknesse 
come,  and  till  it  be  ripened  of  it  selfe,  and  then  they  may 
put  to  their  hand,  to  gather  it  before  it  jail  off,  but  they 
cannot  hasten  the  ripening.   Why  should  wee  looke  for  it  5 
in  a  disease,  which  is  the  disorder,  the  discord,  the  irregu- 
laritie,  the  commotion,  and  rebellion  of  the  body}    It  were 
scarce  a  disease,  if  it  could  bee  ordered,  and  made  obedient 
to  our  times.   Why  should  wee  looke  for  that  in  disorder, 
in  a  disease,  when  we  cannot  have  it  in  Nature,  who  is  so  10 
regular,  and  so  pregnant,  so  forward  to  bring  her  worke  to 
perfection,  and  to  light?   Yet  we  cannot  awake  the  July- 
flowers  in  January,  nor  retard  the  flowers  of  the  spring  to 
autumne.   We  cannot  bid  the  fruits  come  in  May,  nor  the 
leaves  to  sticke  on  in  December.    A  woman  that  is  weake  15 
cannot  put  off  her  ninth  moneth  to  a  tenth,  for  her  deliverie, 
and  say  shee  will  stay  till  shee  bee  stronger-,  nor  a  Queene 
cannot  hasten  it  to  a  seventh,  that  shee  may  bee  ready  for 
some  other  pleasure.   Nature  (if  we  looke  for  durable  and 
vigorous  effects)  will  not  admit  preventions,  nor  anticipations,  20 
nor  obligations  upon  her ;  for  they  are  precontracts,  and  she 
will  bee  left  to  her  libertie.   Nature  would  not  be  spurred, 
nor  forced  to  mend  her  pace ;  nor  power,  the  power  of  man ; 
greatnesse  loves  not  that  kinde  of  violence  neither.  There 
are  of  them  that  will  give,  that  will  do  justice,  that  will  25 
pardon,  but  they  have  their  owne  seasons  for  al  these,  and 
he  that  knowes  not  them,  shall  starve  before  that  gift  come, 
and  ruine,  before  the  Justice,  and  dye  before  the  pardon 
save  him :  some  tree  beares  no  fruit,  except  much  dung  be 
laid  about  it;  and  Justice  comes  not  from  some,  till  they  30 
bee  richly  manured:   some  trees  require  much  visiting, 
much  watring,  much  labour-,  and  some  men  give  not  their 
jruits  but  upon  importunitie-,  some  trees  require  incision,  and 

I  12 


pruning,  and  lopping;  some  men  must  bee  intimidated  and 
syndicated  with  Commissions,  before  they  will  deliver  the 
fruits  of  Justice ;  some  trees  require  the  early  and  the  often 
accesse  of  the  Sunne;  some  men  open  not,  but  upon  the 
$  favours  and  letters  of  Court  mediation ;  some  trees  must  bee 
housd  and  kept  within  doores;  some  men  locke  up,  not 
onely  their  liberalitie,  but  their  Justice,  and  their  compassion, 
till  the  sollicitation  of  a  wife,  or  a  sonne,  or  a  friend,  or  a 
servant  turne  the  ^jy.    Reward  is  the  season  of  one  man, 

ioand  importunitie  of  another ;  /^<^r<?  the  season  of  one  man, 
and  favour  of  another;  friendship  the  season  of  one  man, 
and  natur all  affection  of  another;  and  hee  that  knowes  not 
their  seasons,  nor  cannot  Jtejp  them,  must  lose  the  fruits; 
As  Nature  will  not,  so  power  and  greatnesse  will  not  bee 

15  put  to  change  their  seasons;  and  shall  wee  looke  for  this 
Indulgence  in  a  disease,  or  thinke  to  shake  it  off  before  it 
bee  n^>£?  All  this  while,  therefore,  we  are  but  upon  a 
defensive  warre,  and  that  is  but  a  doubtfull  state ;  especially 
where  they  who  are  besieged  doe  know  the  best  of  their 

20  defences,  and  doe  not  know  the  worst  of  their  enemies 
power;  when  they  cannot  mend  their  works  within,  and  the 
enemie  can  increase  his  numbers  without.  O  how  many 
farre  more  miserable,  and  farre  more  worthy  to  be  lesse 
miserable  than  I,  are  besieged  with  this  sicknesse,  and  lacke 

25  their  Sentinels,  their  Physitians  to  watch,  and  lacke  their 
munition,  their  cordials  to  defend,  and  perish  before  the 
enemies  weaknesse  might  invite  them  to  sally,  before  the 
disease  shew  any  declination,  or  admit  any  way  of  working 
upon  it  selfe  ?   In  me  the  siege  is  so  farre  slackned,  as  that 

30  we  may  come  to  fight,  and  so  die  in  the  field,  if  I  die,  and 
not  in  a  prison. 





MY  God,  my  God,  Thou  art  a  direct  God,  may  I  not 
say  a  literall  God,  a  God  that  wouldest  bee  under- 
stood literally,  and  according  to  the  plaine  sense  of  all  that 
thou  saiest?  But  thou  art  also  {Lord  I  intend  it  to  thy 
glory,  and  let  no  prophane  misinterpreter  abuse  it  to  thy  5 
diminution)  thou  art  a  figurative,  a  metaphoricall  God  too : 
A  God  in  whose  words  there  is  such  a  height  of  figures, 
such  voyages,  such  peregrinations  to  fetch  remote  and 
precious  metaphors,  such  extentions,  such  spreadings,  such 
Curtaines  of  Allegories,  such  M/r*/  Heavens  of  Hyperboles,  so 
harmonious  eloquutions,  so  retired and  so  reserved  expressions, 
so  commanding  perswasions,  so  perswading  commandements, 
such  sinewes  even  in  thy  milke,  and  such  things  in  thy  words, 
as  all  prophane  Authors,  seeme  of  the  seed  of  the  Serpent, 
that  creepes,  thou  art  the  Dove,  that  flies.  O,  what  words  1 5 
but  thine,  can  expresse  the  inexpressible  texture,  and 
composition  of  thy  word;  in  which,  to  one  man,  that 
argument  that  binds  his  faith  to  beleeve  that  to  bee  the 
Word  of  GW,  is  //^  reverent  simplicity  of  the  Word,  and 
to  another,  the  majesty  of  the  Word;  and  in  which  two  20 
men,  equally  pious,  may  meet,  and  one  wonder,  that  all 
should  not  understand  it,  and  the  other,  as  much,  that  any 
man  should.  So,  Lord,  thou  givest  us  the  same  earth,  to 
labour  on  and  to  lie  in ;  a  house,  and  a  grave,  of  the  same 
£<2r//^ ;  so  Lord,  thou  givest  us  the  same  Word  for  our  2  5 
satisfaction,  and  for  our  Inquisition,  for  our  instruction,  and 
for  our  Admiration  too;  for  there  are  places,  that  thy 
servants  Hierom  and  Augustine  would  scarce  beleeve  (when 
they  grew  warm  by  mutual  letters)  of  one  another,  that 
they  understood  them,  and  yet  both  Hierome  and  Augustine  3° 
call  upon  persons,  whom  they  knew  to  bee  farre  weaker, 



1 1 4  Devotions 

than  they  thought  one  another  (old  women  and  young  maids) 
to  read  thy  Scriptures,  without  confining  them,  to  these  or 
those  places.  Neither  art  thou  thus  a  figurative,  a  meta- 
phoricall  God  in  thy  word  only,  but  in  thy  workes  too.  The 
5  stile  of  thy  works,  the  phrase  of  thine  actions,  is  metaphoricall. 
The  institution  of  thy  whole  worship  in  the  old  Law,  was  a 
continuall  Allegory,  types  and  figures  overspread  all;  and 
figures  flowed  into  figures,  and  powred  themselves  out  into 
farther  figures;  Circumcision  carried  a figure  of  Baptisme,  and 

10  Baptisme  carries  a  figure  of  that  purity,  which  we  shall  have 
in  perfection  in  the  new  Jerusalem.  Neither  didst  thou  speake 
and  worke  in  this  language,  onely  in  the  time  of  thy  Prophets ; 
but  since  thou  spokest  in  thy  Son,  it  is  so  too..  How  often, 
how  much  more  often  doth  thy  Sonne  call  himselfe  a  way,  and 

1 5  a  light,  and  a  gate,  and  a  Vine,  and  bread,  than  the  Sonne  of 
God,  or  of  Man  ?  How  much  oftner  doth  he  exhibit  a  Meta- 
phoricall Christ,  than  a  r^//,  a  literalP.  This  hath  occasioned 
thine  ancient  servants,  whose  delight  it  was  to  write  after 
thy  Copie,  to  proceede  the  same  way  in  their  expositions  of 

20  the  Scriptures,  and  in  their  composing  both  of  publike 
liturgies,  and  of  private  prayers  to  thee,  to  make  their 
accesses  to  thee  in  such  a  kind  of  language,  as  thou  wast 
pleased  to  speake  to  them,  in  a.  figurative,  in  a  Metaphoricall 
language;  in  which  manner  I  am  bold  to  call  the  comfort 

25  which  I  receive  now  in  this  sicknesse,  in  the  indication  of 
the  concoction  and  maturity  thereof,  in  certaine  clouds,  and 
recidences,  which  the  Physitians  observe,  a  discovering  of 
land  from  Sea,  after  a  long,  and  tempestuous  voyage.  But 
wherefore,   O  my   God,   hast  thou  presented  to  us  the 

30  afflictions  and  calamities  of  this  life,  in  the  name  of  waters  ? 
so  often  in  the  name  of  waters,  and  deepe  waters,  and  Seas 

2.   thy  Scriptures,  1624.  (1)]  the  Scriptures,  1624  (2),  1626;  followed  by  Alford 
and  Pickering. 



of  waters}  must  we  looke  to  bee  drowned}  are  they 
bottomlesse,  are  they  boundles  ?  Thats  not  the  dialect  of  thy 
language ;  thou  hast  given  a  Remedy  against  the  deepest 
water,  by  water;  against  the  inundation  of  sinne,  by 
Baptisme;  and  the  first  life,  that  thou  gavest  to  any  5 
Creatures,  was  in  waters;  therefore  thou  dost  not  threaten 
us,  with  an  irremediablenesse,  when  our  affliction  is  a  Sea. 
It  is  so,  if  we  consider  ourselves;  so  thou  callest  Gennezareth, 
which  was  but  a  lake,  and  not  salt,  a  Sea;  so  thou  callest 
the  Mediterranean  Sea,  still  the  great  Sea,  because  the  10 
inhabitants  saw  no  other  Sea ;  they  that  dwelt  there,  thought 
a  Lake,  a  Sea,  and  the  others  thought  a  little  Sea,  the 
greatest,  and  wee  that  know  not  the  afflictions  of  others,  call 
our  owne  the  heaviest.  But,  O  my  God,  that  is  /r#/y  great, 
that  overflowes  the  channell;  that  is  r£tf//y  a  £r<?tf/  affliction,  1 5 
which  is  above  my  strength,  but  thou,  O  God,  art  my 
strength,  and  then  what  can  bee  above  it?  Mountaines 
shake  zvith  the  swelling  of  thy  Sea,  secular  mountaines,  men 
strong  in  power,  spirituall  mountaines,  men  strong  in  grace,  are 
shaked  with  afflictions ;  but  thou  laiestup  thy  sea  in  storehouses  \  20 
even  thy  corrections  are  of  thy  treasure,  and  thou  wilt  not  waste 
thy  corrections ;  when  they  have  done  their  service,  to  humble 
thy  patient,  thou  wilt  call  them  in  againe,  for  thou  givest  the 
Sea  thy  decree,  that  the  waters  should  not  passe  thy  Commande- 
ment.  All  our  waters  shal  run  into  Jordan,  and  thy  servants  25 
passed  Jordan  dry  foot;  they  shall  run  into  the  red  Sea  (the  Sea 
of  thy  Sons  bloud)  and  the  red  Sea,  that  red  Sea,  drownes 
none  of  thine.  But,  they  that  saile  in  the  Sea,  tell  of  the  danger 
thereof;  I  that  am  yet  in  this  affliction,  owe  thee  the  glory 
of  speaking  of  it;  But,  as  the  Wise  man  bids  me,  I  say,  30 
I  may  speak  much,  and  come  short;  wherefore  in  sum  thou  art 
all.    Since  thou  art  so,  O  my  God,  and  affliction  is  a  Sea, 

Ref.   Pronj.  8.  29.]  all  edd.  have  Psa.  8.  29. 

Psal.4.6.  3. 
Psa.  33.  7. 

Prov.  8. 

Jos.  3.  17. 

Ecclus.  43. 

vers.  27. 



too  deepe  for  us,  what  is  our  refuge  ?  thine  Arke,  thy  5^//>. 
In  all  other  Seas,  in  all  other  afflictions,  those  meanes  which 
thou  hast  ordained;  In  this  Sea,  in  Sicknesse,  thy  Ship  is 

&*/.  14. 3.  thy  Physitian.  Thou  hast  made  a  way  in  the  Sea,  and  a  safe 

5  path  in  the  waters,  shewing  that  thou  canst  save  from  all 
dangers; yea,  though  a  man  went  to  Sea  without  art;  yet  where 
I  finde  all  that,  I  finde  this  added,  Neverthelesse  thou 
wouldest  not,  that  the  worke  of  thy  wisdome  should  be  idle. 
Thou  canst  save  without  meanes ;  but  thou  hast  told  no 
10  man  that  thou  wilt:  Thou  hast  told  every  man,  that  thou 

Act.  27.  11.        wilt  not.    When  the  Centurion  beleeved  the  Master  of  the 

ship  more  than  Saint  Paul,  they  were  all  opened  to  a  great 

danger;  this  was  a  preferring  of  thy  meanes,  before  thee, 

the  Author  of  the  meanes;  but,  my  God,  though  thou  beest 

1 5  every  where,  I  have  no  promise  of  appearing  to  me,  but  in 

Luc.  5. 3.  thy  ship :  Thy  blessed  Sonne  preached  out  of  a  ship :  The 

meanes  is  preaching,  he  did  that;  and  the  Ship  was  a  type 

of  the  Church ;  hee  did  it  there.  Thou  gavest  S.  Paul  the 

lives  of  all  them,  that  saild  with  him;  If  they  had  not  beene 

20  in  the  Ship  with  him,  the  gift  had  not  extended  to  them. 

Mar.  5. 2.  As  soone  as  thy  Son  was  come  out  of  the  ship,  immediatly 

there  met  him  out  of  the  tomhes,  a  man  with  an  uncleane  spirit, 
and  no  man  could  hold  him,  no  not  with  chaines.  Thy  Sonne 
needed  no  use  of  meanes;  yet  there  wee  apprehend  the 
25  danger  to  us;  if  we  leave  the  ship,  the  meanes;  in  this  case, 
the  Physitian.  But  as  they  are  Ships  to  us  in  those  Seas, 
so  is  there  a  Ship  to  them  too,  in  which  they  are  to  stay. 
Give  mee  leave,  O  my  God,  to  assist  my  selfe  with  such  a 
construction  of  these  words  of  thy  servant  Paul,  to  the 
30  Centurion,  when  the  Mariners  would  have  left  the  Ship, 

Act.  27. 31.  Except  these  abide  in  the  Ship,  you  cannot  be  safe;  Except 
they  who  are  our  Ships,  the  Physitians,  abide  in  that  which 

Ref.   Act.  27.  n.]  all  edd.  have  Act.  17.  11. 



is  theirs,  and  our  skip,  the  truths  and  the  sincere  and 
religious  worship  0/  thee ,  and  thy  Gospell,  we  cannot  promise 
our  selves,  so  good  safety;  for  though  we  have  our  ship,  the 
Physitian,  he  hath  not  his  ship.  Religion;  And  meanes  are 
not  meanes,  but  in  their  concatenation,  as  they  depend,  and  5 
are  chained  together.  The  ships  are  great,  saies  thy  Apostle, 
but  a  helme  turns  them;  the  men  are  learned,  but  their 
Religion  turnes  their  labours  to  good :  And  therefore  it  was 
a  heavy  curse,  when  the  third  part  of  the  ships  perished:  It  is 
a  heavy  case,  where  either  all  Religion,  or  true  Religion  10 
should  forsake  many  of  these  ships,  whom  thou  hast  sent 
to  convey  us  over  these  Seas.  But,  O  my  God,  my  God, 
since  /  have  my  ship,  and  they  theirs,  I  have  them,  and  they 
have  thee,  why  are  we  yet  no  neerer  land  ?  As  soone  as 
thy  Sonnes  disciple  had  taken  him  into  the  ship,  immediatly  1 5 
the  ship  was  at  the  land,  whither  they  went.  Why  have  not 
they  and  /  this  dispatch  ?  Every  thing  is  immediatly  done, 
which  is  done  when  thou  wouldst  have  it  done.  Thy 
purpose  terminates  every  action,  and  what  was  done  before 
that,  is  undone  yet.  Shall  that  slacken  my  hope  ?  Thy  20 
Prophet  from  thee,  hath  forbid  it.  //  is  good  that  a  man 
should  both  hope,  and  quietly  wait  for  the  salvation  of  the  Lord. 
Thou  puttest  off  many  judgements,  till  the  last  day,  and 
many  passe  this  life  without  any;  and  shall  not  I  endure  the 
putting  off  thy  mercy  for  a  day?  and  yet,  O  my  God,  thou  25 
puttest  me  not  to  that;  for,  the  assurance  of  future  mercy, 
is  present  mercy.  But  what  is  my  assurance  now  ?  What  is 
my  seale}  It  is  but  a  cloud;  that  which  my  Physitians  call 
a  cloud,  is  that,  which  gives  them  their  Indication.  But  a 
cloud}  Thy  great  Seale  to  all  the  world,  the  Raine-bow,  that  30 
secured  the  world  for  ever,  from  drowning,  was  but  a 
reflexion  upon  a  cloud.    A  cloud  it  selfe  was  a  pillar  which 

29.  is  that,]  all  edd.  have  in  that, 

Jac.  3.  4. 

Apo.  8.  9. 

Jo.  6.  21. 

Lam.  3.  26. 

Exo.  13. 




16.  10. 

i  Reg.  18. 

guided  the  church,  and  the  glory  of  God,  not  only  was,  but 
appeared  in  a  cloud.  Let  me  returne,  O  my  God,  to  the 
consideration  of  thy  servant  Eliahs  proceeding,  in  a  time 
of  desperate  drought;  he  bids  them  look  towards  the  Sea; 
5  They  looke,  and  see  nothing.  He  bids  them  againe  and 
againe,  seven  times-,  and  at  the  seventh  time,  they  saw  a  little 
cloud  rising  out  of  the  Sea ;  and  presently  they  had  their 
desire  of  raine.  Seven  dayes,  O  my  God,  have  we  looked 
for  this  cloud,  and  now  we  have  it;  none  of  thy  Indications 
io  are  frivolous ;  thou  makest  thy  signes,  seales;  and  thy  seales, 
effects;  and  thy  effects,  consolation,  and  restitution,  whereso- 
ever thou  maiest  receive  glory  by  that  way. 

19.     PRAYER. 

OEternall  and  most  gracious  God,  who  though  thou 
passedst  over  infinite  millions  of  generations,  before 

1 5  thou  earnest  to  a  Creation  of  this  world,  yet  when  thou 
beganst,  didst  never  intermit  that  worke,  but  continuedst 
day  to  day,  till  thou  hadst  perfited  all  the  worke,  and  deposed 
it  in  the  hands  and  rest  of  a  Sabbath,  though  thou  have 
beene  pleased  to  glorifie  thy  selfe  in  a  long  exercise  of  my 

20  patience,  with  an  expectation  of  thy  declaration  of  thy  selfe 
in  this  my  sicknesse,  yet  since  thou  hast  now  of  thy  good- 
nesse  afforded  that,  which  affords  us  some  hope,  if  that 
bee  still  the  way  of  thy  glory,  proceed  in  that  way,  and  perfit 
that  worke,  and  establish  me  in  a  Sabbath,  and  rest  in  thee, 

25  by  this  thy  seale  of  bodily  restitution.  Thy  Priests  came  up 
to  thee,  by  steps  in  the  Temple;  Thy  Angels  came  downe  to 
Jaacob,  by  steps  upon  the  ladder;  we  flnde  no  staire,  by 
which  thou  thy  selfe  earnest  to  Adam  in  Paradise,  nor  to 
Sodome  in  thine  anger;  for  thou,  and  thou  onely  art  able  to 

30  doe  all  at  once.  But,  O  Lord,  I  am  not  wearie  of  thy  pace, 

Ref.    1  Reg.  18.  43.]  all  edd.  have  1  Reg.  19.  43. 



nor  wearie  of  mine  owne  patience.  I  provoke  thee  not  with 
a  praier,  not  with  a  wish,  not  with  a  hope,  to  more  haste 
than  consists  with  thy  purpose,  nor  looke  that  any  other 
thing  should  have  entred  into  thy  purpose,  but  thy  glory. 
To  heare  thy  steps  comming  towards  mee  is  the  same  5 
comfort,  as  to  see  thy  face  present  with  mee;  whether  thou 
doe  the  worke  of  a  thousand  yeeres  in  a  day,  or  extend  the 
worke  of  a  day,  to  a  thousand  yeeres,  as  long  as  thou  workest, 
it  is  light,  and  comfort.  Heaven  it  selfe  is  but  an  extention 
of  the  same  _/'<?)>;  and  an  extention  of  this  mercie,  to  proceed  10 
at  thy  leisure,  in  the  way  of  restitution,  is  a  manifestation  of 
heaven  to  me  here  upon  earth.  From  that  people,  to  whom 
thou  appearedst  in  signes  and  in  Types,  the  Jewes,  thou  art 
departed,  because  they  trusted  in  them\  but  from  thy 
Church,  to  whom  thou  hast  appeared  in  thy  selfe,  in  thy  15 
Sonne,  thou  wilt  never  depart;  because  we  cannot  trust 
too  much  in  him.  Though  thou  have  afforded  me  these 
signes  of  restitution,  yet  if  I  confide  in  them,  and  beginne  to 
say,  all  was  but  a  naturall  accident,  and  nature  begins  to 
discharge  her  selfe,  and  shee  will  perfit  the  whole  worke,  my  20 
hope  shall  vanish  because  it  is  not  in  thee.  If  thou  shouldest 
take  thy  hand  utterly  from  me,  and  have  nothing  to  doe 
with  me,  nature  alone  were  able  to  destroy  me;  but  if  thou 
withdraw  thy  helping  hand,  alas  how  frivolous  are  the  helps 
of  Nature,  how  impotent  the  assistances  of  Art}  As  there-  25 
fore  the  morning  dew,  is  a  pawne  of  the  evening  fatnesse, 
so,  O  Lord,  let  this  daies  comfort  be  the  earnest  of  to 
morrowes,  so  far  as  may  conforme  me  entirely  to  thee,  to 
what  end,  and  by  what  way  soever  thy  mercie  have  appointed 
mee.  30 

20.  Id  agunt. 

Upon  these  Indications  of  digested 
matter,  they  proceed  to  purge. 


20.     MEDITATION. 

T'Hough  counsel  seeme  rather  to  consist  of  spirituall 
parts,  than  action,  yet  action  is  the  spirit  and  the  soule 
of  counsel/.  Counsels  are  not  alwaies  determined  in  Resolu- 
tions ;  wee  cannot  alwaies  say,  this  was  concluded;  actions  are 
5  alwaies  determined  in  effects ;  wee  can  say  this  was  done. 
Then  have  Lawes  their  reverence,  and  their  majestie,  when 
we  see  the  Judge  upon  the  Bench  executing  them.  Then 
have  counsels  of  warre  their  impressions,  and  their  operations, 
when  we  see  the  seale  of  an  Armie  set  to  them.    It  was  an 

10  ancient  way  of  celebrating  the  memorie  of  such  as  deserved 
well  of  the  State,  to  afford  them  that  kinde  of  statuarie 
representation,  which  was  then  called  Hermes;  which  was, 
the  head  and  shoulders  of  a  man,  standing  upon  a  Cube,  but 
those  shoulders  without  armes  and  hands.    All  together  it 

1 5  figured  a  constant  supporter  of  the  State,  by  his  counsell:  But 
in  this  Hieroglyphique,  which  they  made  without  hands,  they 
passe  their  consideration  no  farther,  but  that  the  Counsellor 
should  bee  without  hands,  so  farre  as  not  to  reach  out  his 
hand  to  forraigne  tentations  of  bribes,  in  matters  of  Counsell, 

20  and  that  it  was  not  necessary,  that  the  head  should  employ 
his  owne  hand;  that  the  same  men  should  serve  in  the 
execution,  which  assisted  in  the  Counsell;  but  that  there 
should  not  belong  hands  to  every  head,  action  to  every 
counsell,  was  never  intended,  so  much  as  in  figure,  and 

25  representation.  For,  as  Matrimonie  is  scarce  to  bee  called 
Matrimonie,  where  there  is  a  resolution  against  the  fruits  of 
matrimonie,  against  the  having  of  Children,  so  counsels  are 
not  counsels,  but  illusions,  where  there  is  from  the  beginning 

14.  All  together  1624  (1)]  Altogether  1624  (2),  1626;  followed  by  Alford  and 



no  purpose  to  execute  the  determinations  of  those  counsels. 
The  arts  and  sciences  are  most  properly  referred  to  the  head-, 
that  is  their  proper  Element  and  Spheare;  but  yet  the  art 
of  proving,  Logique,  and  the  art  of  per s wading,  Rhetorique, 
are  deduced  to  the  hand,  and  that  expressed  by  a  hand  5 
contracted  into  a  fist,  and  this  by  a  ^««<^  enlarged,  and 
expanded;  and  evermore  the  power  of  man,  and  the,  power 
of  God  himselfe  is  expressed  so,  All  things  are  in  his  hand; 
neither  is  God  so  often  presented  to  us,  by  names  that 
carry  our  consideration  upon  counsell,  as  upon  execution  of  10 
counsell;  he  is  oftner  called  the  Lord  of  Hosts,  than  by  all 
other  names,  that  may  be  referred  to  the  other  signification. 
Hereby  therefore  wee  take  into  our  meditation,  the  slipperie 
condition  of  man,  whose  happinesse,  in  any  kinde,  the  defect 
of  any  one  thing,  conducing  to  that  happinesse,  may  ruine\  15 
but  it  must  have  all  the  peeces  to  make  it  up.  Without 
counsell,  I  had  not  got  thus  farre;  without  action  and 
practise,  I  should  goe  no  farther  towards  health.  But  what 
is  the  present  necessary  action  ?  purging :  A  withdrawing, 
a  violating  of  Nature,  a  farther  weakening'.  O  deare  price,  20 
and  O  strange  way  of  addition,  to  doe  it  by  sub str action-,  of 
restoring  Nature,  to  violate  Nature ;  of  providing  strength,  by 
increasing  weaknesse.  Was  I  not  sicke  before  ?  And  is  it  a 
question  of  comfort  to  be  asked  now,  Did  your  Physicke  make 
you  sicke  ?  Was  that  it  that  my  Physicke  promised,  to  make  2  5 
me  sicke  ?  This  is  another  step,  upon  which  we  may  stand, 
and  see  farther  into  the  miserie  of  man,  the  time,  the  season 
of  his  Miserie;  It  must  bee  done  now.  O  over-cunning, 
over-watchfull,  over-diligent,  and  over-sociable  misery  of  man, 
that  seldome  comes  alone,  but  then  when  it  may  accompanie  30 
other  miseries,  and  so  put  one  another  into  the  higher 

11.    he  is  oftner  called  1624  (1)]  he  oftner  is  called  1624  (2),  1626;  followed 
by  Alford  and  Pickering. 



exaltation,  and  better  heart.  I  am  ground  even  to  an 
attenuation,  and  must  proceed  to  evacuation,  all  waies  to 
exinanition  and  annihilation. 

Eccles.  ii. 


Pro<v.  10.4. 


MY  God,  my  God,  the  God  of  Order,  but  yet  not  of 
Ambition,  who  assignest  />/#<:<?  to  every  one,  but 
not  contention  for  place,  when  shall  it  be  thy  pleasure  to 
put  an  end  to  all  these  quarrels,  for  spiritual!  precedences  ? 
when  shall  men  leave  their  uncharitable  disputations,  which 
is  to  take  place,  faith  or  repentance,  and  which,  when  we 

10  consider  faith,  and  works  ?  The  head  and  the  hand  too,  are 
required  to  a  perfit  naturall  man ;  Counsell  and  rfrt/otf  too, 
to  a  />dr#/  «w#  man ;  faith  and  wor&  too,  to  him  that  is 
perfitly  spiritual/.  But  because  it  is  easily  said,  /  beleeve, 
and  because  it  doth  not  easily  lie  in  proof e,  nor  is  easily 

1 5  demonstrable  by  any  evidence  taken  from  my  heart,  (for 
who  sees  that,  who  searches  those  Rolls?)  whether  I  doe 
beleeve,  or  no,  is  it  not  therefore,  O  my  God,  that  thou  dost 
so  frequently,  so  earnestly,  referre  us  to  the  hand,  to  the 
observation  of  actions}    There  is  a  little  suspition,  a  little 

20  imputation  laid  upon  over-tedious  and  dilatorie  counsels. 
Many  good  occasions  slip  away  in  long  consultations-,  and 
it  may  be  a  degree  of  sloth,  to  be  too  long  in  mending  nets, 
though  that  must  bee  done.  He  that  observeth  the  wind, 
shall  not  sow,  and  he  that  regardeth  the  clouds,  shall  not  reape  \ 

25  that  is,  he  that  is  too  dilatorie,  too  superstitious  in  these 
observations,  and  studies  but  the  excuse  of  his  owne  idlenesse 
in  them ;  But,  that  which  the  same  wise  and  royall  servant 
of  thine,  saies  in  another  place,  all  accept,  and  aske  no 
comment  upon  it,  He  becommeth  poore,  that  dealeth  with  a 

30  slacke  hand;  but  the  hand  of  the  diligent  maketh  rich ;  All  evill 
imputed  to  the  absence,  all  good  attributed  to  the  presence 


of  the  hand.  I  know,  my  God,  (and  I  blesse  thy  Name  for 
knowing  it,  for  all  good  know/edge  is  from  thee)  that  thou 
considerest  the  heart  \  but  thou  takest  not  off  thine  eie,  till 
thou  come  to  the  hand.  Nay,  my  God,  doth  not  thy  Spirit 
intimate  that  thou  beginnest  where  we  beginne,  (at  least,  that  5 
thou  allowest  us  to  beginne  there)  when  thou  orderest  thine 
owne  answer  to  thine  owne  question,  Who  shall  ascend  into 
the  hill  of  the  Lord?  Thus,  he  that  hath  cleane  hands,  and  a 
pure  heart?  Doest  thou  not  (at  least)  send  us,  first  to  the 
hand}  And  is  not  the  worke  of  their  hands,  that  declaration  10 
of  their  holy  zeale,  in  the  present  execution  of  manifest 
Idolatrers,  called  a  consecration  of  themselves,  by  thy  Holy 
Spirit}  Their  hands  are  called  all  themselves:  for,  even 
counsell  it  selfe  goes  under  that  name,  in  thy  Word,  who 
knowest  best  how  to  give  right  names :  because  the  counsell  1 5 
of  the  Priests  assisted  David,  Saul  saies,  the  hand  of  the 
Priest  is  with  David:  And  that  which  is  often  said  by 
Moses,  is  very  often  repeated  by  thy  other  Prophets,  These 
and  these  things,  the  Lord  spake,  and  the  Lord  said,  and 
the  Lord  commanded,  not  by  the  counsels,  not  by  the  voice,  20 
but  by  the  hand  of  Moses,  and  by  the  hand  of  the  Prophets : 
Evermore  we  are  referred  for  our  Evidence,  of  others,  and 
of  our  selves,  to  the  hand,  to  action,  to  works.  There  is  some- 
thing before  it,  beleeving;  and  there  is  something  after  it, 
suffering;  but  in  the  most  eminent,  and  obvious,  and  con-  25 
spicuous  place,  stands  doing.  Why  then,  O  my  God,  my 
blessed  God,  in  the  waies  of  my  spirituall  strength,  come  I  so 
slow  to  action  ?  I  was  whipped  by  thy  rod,  before  I  came  to 
consultation,  to  consider  my  state;  and  shall  I  goe  no 
farther?  As  hee  that  would  describe  a  circle  in  paper,  if  30 
hee  have  brought  that  circle  within  one  inch  of  finishing, 

Ref.   Exo.  32.  29.]  all  edd.  have  Exo.  31.  29. 
all  edd.  have  1  Sam.  21.  29. 

Ref.    i  Sam.  22.  17.] 


Psal.  24.  3. 

Exo.  22.  29. 

1  Sam. 


Lev.  8.  36. 





yet  if  he  remove  his  compasse,  he  cannot  make  it  up  a  perfit 
circle,  except  he  fall  to  worke  againe,  to  finde  out  the  same 
center,  so,  though  setting  that  foot  of  my  compasse  upon 
thee,  I  have  gone  so  farre,  as  to  the  consideration  of  my  selfe, 
5  yet  if  I  depart  from  thee,  my  center,  all  is  unperfit.  This 
proceeding  to  action  therefore,  is  a  returning  to  thee,  and 
a  working  upon  my  selfe  by  thy  Physicke,  by  thy  purgative 
physicke,  a  free  and  entire  evacuation  of  my  soule  by 
confession.  The  working  of  purgative  physicke,  is  violent  and 

io  contrary  to  Nature.  O  Lord,  I  decline  not  this  potion  of 
confession,  however  it  may  bee  contrary  to  a  naturall  man. 
To  take  physicke,  and  not  according  to  the  right  method,  is 
dangerous.  O  Lord,  I  decline  not  that  method  in  this 
physicke,  in  things  that  burthen  my  conscience,  to  make  my 

15  confession  to  him,  into  whose  hands  thou  hast  put  the  power 
of  absolution.  I  know  that  Physicke  may  be  made  so  pleasant, 
as  that  it  may  easily  be  taken;  but  not  so  pleasant  as  the  vertue 
and  nature  of  the  medicine  bee  extinguished;  I  know,  I  am 
not  submitted  to  such  a  confession  as  is  a  racke  and  torture 

20  of  the  Conscience;  but  I  know  I  am  not  exempt  from  all. 
If  it  were  meerely  problematical!,  left  meerely  indifferent, 
whether  we  should  take  this  Physicke,  use  this  confession, 
or  no,  a  great  Physitian  acknowledges  this  to  have  been 
his  practise,  To  minister  many  things,  which  hee  was  not  sure 

2  5  would  doe  good,  but  never  any  other  thing,  but  such  as  hee  was 
sure  would  doe  no  harme.  The  use  of  this  spirituall  Physicke 
can  certainly  doe  no  harme  \  and  the  Church  hath  alwaies 
thought  that  it  might,  and,  doubtlesse,  many  humble 
soules  have  found,  that  it  hath  done  them  good.    I  will 

30  therefore  take  the  cup  of  Salvation,  and  call  upon  thy  Name. 
I  will  fill  this  Cup  of  compunction,  as  full  as  I  have  formerly 
filled  the  Cups  of  worldly  confections,  that  so  I  may  scape 

Ref.   Psa.  116.  13.]  all  edd.  have  Psa.  106.  12. 


Psa.  116. 



the  cup  of  Malediction,  and  irrecoverable  destruction  that 
depends  upon  that.  And  since  thy  blessed  and  glorious 
Sonne,  being  offered  in  the  way  to  his  Execution,  a  Cup  of 
Stupefaction,  to  take  away  the  sense  of  his  paine,  (a  charity 
afforded  to  condemned  persons  ordinarily  in  those  places,  5 
and  times)  refused  that  ease,  and  embraced  the  whole 
torment,  I  take  not  this  Cup,  but  this  vessell  of  mine  owne 
sinnes,  into  my  contemplation,  and  I  powre  them  out  here 
according  to  the  Motions  of  thy  holy  Spirit,  and  any  where, 
according  to  the  Ordinances  of  thy  holy  Church.  10 

20.     PRAYER. 

OEternall  and  most  gracious  God,  who  having  married 
Man,  and  Woman  together,  and  made  them  one  flesh, 
wouldest  have  them  also,  to  become  one  soule,  so,  as  that 
they  might  maintaine  a  simpathy  in  their  affections,  and 
have  a  conformity  to  one  another  in  the  accidents  of  this  15 
world,  good  or  bad,  so  having  married  this  soule  and  this 
body  in  me,  I  humbly  beseech  thee,  that  my  soule  may 
looke,  and  make  her  use  of  thy  mercifull  proceedings 
towards  my  bodily  restitution,  and  goe  the  same  way  to  a 
spirituals  I  am  come  by  thy  goodnesse,  to  the  use  of  20 
thine  ordinary  meanes  for  my  body,  to  wash  away  those 
peccant  humors,  that  endangered  it.  I  have,  O  Lord,  a  River 
in  my  body,  but  a  Sea  in  my  soule,  and  a  Sea  swoln  into 
the  depth  of  a  Deluge,  above  the  Sea.  Thou  hast  raised  up 
certaine  hils  in  me  heretofore,  by  which  I  might  have  stood  25 
safe,  from  these  inundations  of  sin.  Even  our  Naturall 
faculties  are  a  hill;  and  might  preserve  us  from  some  sinne. 
Education,  study,  observation,  example,  are  hills  too,  and 
might  preserve  us  from  some.  Thy  Church,  and  thy  Word, 
and  thy  Sacraments,  and  thine  Ordinances,  are  hills,  above  30 

21.   for  my  body,  1624  (1  &  2)]  of  my  body,  1626;  followed  by  Alford. 

Mar.  15. 



these;  thy  Spirit  of  remorse,  and  compunction,  and  repentance 
for  former  sin,  are  hills  too ;  and  to  the  top  of  all  these  hils, 
thou  hast  brought  mee  heretofore;  but  this  Deluge,  this 
inundation,  is  got  above  all  my  Hills-,  and  I  have  sinned 
5  and  sinned,  and  multiplied  sinne  to  sinne,  after  all  these  thy 
assistances  against  sinne,  and  where  is  there  water  enough 
to  wash  away  this  Deluge  ?  There  is  a  red  Sea,  greater  than" 
this  Ocean ;  and  there  is  a  little  Spring,  through  which  this 
Ocean  may  powre  itselfe  into  that  red  Sea.  Let  thy  Spirit 
10  of  true  contrition,  and  sorrow  passe  all  my  sinnes,  through 
these  eies,  into  the  wounds  of  thy  Sonne,  and  I  shall  be 
cleane,  and  my  soule  so  much  better  purged  than  my  body, 
as  it  is  ordained  for  a  better,  and  a  longer  life. 


-Atque  annuit  Ille, 

Qui,  per  eos,  clamat,  Linquas  jam, 
Lazare,  lectum. 

God  prospers  their  practise,  and 
he,  by  them,  calls  Lazarus  out 
of  his  tombe,  mee  out  of  my  bed. 


21.     M  E  D  I  TAT  I  O  N. 

F  man  had  beene  left  alone  in  this  world,  at  first,  shall 

I  thinke,  that  he  would  not  have  fallen}   If  there  had 

beene  no  Woman,  would  not  man  have  served,  to  have 

beene  his  own  Tempter}  When  I  see  him  now,  subject  to 

infinite  weakenesses,  fall  into  infinite  sinne,  without  any 

forraine  tentations,  shall  I  thinke,  hee  would  have  had  none, 

20  if  hee  had  beene  alone  ?  God  saw  that  Man  needed  a 
Helper,  if  hee  should  bee  well ;  but  to  make  Woman  ill,  the 
Devill  saw,  that  there  needed  no  third.  When  God,  and 
wee  were  alone,  in  Adam,  that  was  not  enough ;  when  the 
Devill  and  wee  were  alone,  in  Eve,  it  was  enough.  O  what 

25  a  Giant  is  Man,  when  he  fights  against  himselfe,  and  what 
a  Dwarf e  when  hee  needs,  or  exercises  his  owne  assistance 

13.   for  a  better,  1624  (1)]  for  better,  1624  (2),  1626;  followed  by  Alford  and 



for  himselfe  ?  I  cannot  rise  out  of  my  bed,  till  the  Physitian 
enable  mee,  nay  I  cannot  tel,  that  I  am  able  to  rise,  till  hee 
tell  me  so.  I  doe  nothing,  I  know  nothing  of  myselfe :  how- 
little,  and  how  impotent  a  peece  of  the  worlds  is  any  Man 
alone  ?  and  how  much  lesse  a  peece  of  himself  e  is  that  Man  ?  5 
So  little,  as  that  when  it  falls  out,  (as  it  falls  out  in  some 
cases)  that  more  misery,  and  more  oppression,  would  be  an 
ease  to  a  man,  he  cannot  give  himselfe  that  miserable 
addition,  of  more  misery;  a  man  that  is  pressed  to  death,  and 
might  be  eased  by  more  weights,  cannot  lay  those  more  10 
weights  upon  himselfe:  Hee  can  sinne  alone,  and  suffer 
alone,  but  not  repent,  not  bee  absolved,  without  another. 
Another  tels  mee,  /  may  rise;  and  /  doe  so.  But  is  every 
raising  a  preferment}  or  is  every  present  preferment  a 
station  ?  I  am  readier  to  fall  to  the  Earth,  now  I  am  up,  1 5 
than  I  was  when  I  lay  in  the  bed :  O  perverse  way,  irregular 
motion  of  Man ;  even  rising  it  selfe  is  the  way  to  Ruine.  How 
many  men  are  raised,  and  then  doe  not  fill  the  place  they 
are  raised  to  ?  No  corner  of  any  place  can  bee  empty,  there 
can  be  no  vacuity,  If  that  Man  doe  not  fill  the  place,  other  20 
men  will;  complaints  of  his  insufficiency  will  fill  it;  Nay,  such 
an  abhorring  is  there  in  Nature,  of  vacuity,  that  if  there  be 
but  an  imagination  of  not  filling,  in  any  man,  that  which  is 
but  imagination  neither,  will  fill  it,  that  is,  rumor  and  voice, 
and  it  will  be  given  out,  (upon  no  ground,  but  Imagination,  2  5 
and  no  man  knowes  whose  imagination)  that  hee  is  corrupt 
in  his  place,  or  insufficient  in  his  place,  and  another  pre- 
pared to  succeed  him  in  his  place.  A  man  rises,  sometimes, 
and  stands  not,  because  hee  doth  not,  or  is  not  beleeved  to 
fill  his  place;  and  sometimes  he  stands  not,  because  hee  30 
overfills  his  place :  Hee  may  bring  so  much  vertue,  so  much 
Justice,  so  much  integrity  to  the  place,  as  shall  spoile  the 
place,  burthen  the  place;  his  integrity  may  bee  a  Libell upon 



his  Predecessor,  and  cast  an  infamy  upon  him,  and  a  burthen 
upon  his  successor,  to  proceede  by  exam-pie,  and  to  bring 
the  place  itselfe  to  an  under-value,  and  the  market  to  an 
uncertainty.  I  am  up,  and  I  seeme  to  stand,  and  I  goe  round; 
5  and  I  am  a  new  Argument  of  the  #£w  Philosophie,  That  the 
Earth  moves  round ;  why  may  I  not  beleeve,  that  the  whole 
earth  moves  in  a  round  motion,  though  that  seeme  to  mee 
to  stand,  when  as  I  seeme  to  stand  to  my  Company,  and  yet 
am  carried,  in  a  giddy,  and  circular  motion,  as  I  stand} 

10  Man  hath  no  center  but  misery,  there  and  onely  there,  hee 
is  fixt,  and  sure  to  finde  himselfe.  How  little  soever  hee 
bee  raised,  he  moves,  and  moves  in  a  circle,  giddily ;  and  as 
in  the  Heavens,  there  are  but  a  few  Circles,  that  goe  about 
the  whole  world,  but  many  Epicircles,  and  other  lesser 

1 5  Circles,  but  yet  Circles,  so  of  those  men,  which  are  raised, 
and  put  into  Circles,  few  of  them  move  from  place  to  place, 
and  passe  through  many  and  beneficiall  places,  but  fall  into 
little  Circles,  and,  within  a  step  or  two,  are  at  their  end, 
and  not  so  well,  as  they  were  in  the  Center,  from  which 

20  they  were  raised.  Every  thing  serves  to  exemplifie,  to 
illustrate  mans  misery.  But  I  need  goe  no  farther,  than 
my  selfe:  for  a  long  time,  I  was  not  able  to  rise;  At  last, 
I  must  bee  raised  by  others;  and  now  I  am  up,  I  am  ready 
to  sinke  lower  than  before. 


25  ]\  /f  Y  God,  my  God,  how  large  a  glasse  of  the  next 
IV J.  World  is  M/j  ?  As  we  have  an  ^r/,  to  cast  from  one 
glasse  to  another,  and  so  to  carry  the  Species  a  great  way 
off,  so  hast  thou  that  way,  much  more;  wee  shall  have  a 
Resurrection  in  Heaven ;  the  knowledge  of  that  thou  castest 

30  by  another  glasse  upon  us  here;  we  feele  that  wee  have  a 
Resurrection  from  sinne ;  and  that  by  another  glasse  too ;  wee 


see  wee  have  a  Resurrection  of  the  body,  from  the  miseries 
and  calamities  of  this  life.  This  Resurrection  of  my  body, 
shewes  me  the  Resurrection  of  my  sou/e;  and  both  here 
severally,  of  both  together  hereafter.    Since  thy  Martyrs 
under  the  Altar,  presse  thee  with  their  solicitation  for  the  5 
Resurrection  of  the  body  to  glory,  thou  wouldest  pardon  mee, 
if  I  should  presse  thee  by  Prayer,  for  the  accomplishing  of 
this  Resurrection,  which  thou  hast  begunne  in  me  to  health. 
But,  O  my  God,  I  do  not  aske,  where  I  might  aske  amisse, 
nor  begge  that  which  perchance  might  bee  worse  for  mee.  10 
I  have  a  Bed  of  sinne ;  delight  in  sinne,  is  a  Bed;  I  have  a 
grave  of  sinne;  senselessnesse  of  sinne  is  a  grave;  and  where 
Lazarus  had  beenefoure  daies,  I  have  beene  fifty  yeeres,  in 
this  putrif action;  Why  dost  thou  not  call  mee,  as  thou 
diddest  him,  with  a  loud  voice,  since  my  Soule  is  as  dead  15 
as  his  iW_ywas?'I  need  thy  thunder,  O  my  God;  thy 
musicke  will  not  serve  me.  Thou  hast  called  thy  servants, 
who  are  to  worke  upon  us,  in  thine  Ordinance,  by  all  these 
loud   Names,   Winds,  and   Chariots,  and  jails  of  waters; 
where  thou  wouldest  be  heard,  thou  wilt  bee  heard.  When  20 
thy  Sonne  concurred  with  thee,  to  the  making  of  Man, 
there  it  is  but  a  speaking,  but  a  saying;  There,  O  blessed  and 
glorious  Trinity,  was  none  to  heare  but  you  three,  and  you 
easily  heare  one  another,  because  you  say  the  same  things. 
But  when  thy  Sonne  came  to  the  worke  of  Redemption,  thou  25 
spokest,  and  they  that  heard  it,  tooke  it  for  Thunder;  and 
thy  Sonne  himselfe  cried  with  a  loud  voice,  upon  the  Crosse 
twice,   as  hee,  who  was  to  prepare  his  comming,   John 
Baptist,  was  the  voice  of  a  cryer,  and  not  of  a  Whisperer. 
Still,  if  it  be  thy  voice,  it  is  a  loud  voice;  These  words,  saies  30 
thy  Moses,  thou  spokest  with  a  great  voice,  and  thou  addedst 
no  more,  saies  hee  there;  That  which  thou  hast  said,  is 
evident,  and  it  is  evident,  that  none  can  speake  so  loud;  none 


Jo.  11.  43. 

Jo.    12.   28. 

Mat.  27. 
46,  50. 

Deut.  5.  22. 


2  Sam.  22. 

Psal.  68. 

Psal.  29. 
Jo.  5.  25. 

^/>0.    I.    12. 

?o*  4.  16. 


Psa.  93.  3, 


Ecclus.  18. 

ifoV/.  =f.  7. 

can  bind  us  to  heare  him,  as  wee  must  thee.  The  most  high 
uttered  his  voice,  what  was  his  voice}  The  Lord  thundred 
from  heaven,  it  might  bee  heard ;  But  this  voice,  thy  voice, 
is  also  a  mightie  voice,  not  only  mightie  in  power,  it  may  be 
5  heard,  nor  mightie  in  obligation,  it  should  be  heard,  but 
mightie  in  operation,  it  will  bee  heard ;  and  therefore  hast 
thou  bestowed  a  whole  Psalme  upon  us,  to  lead  us  to  the 
consideration  of  thy  voice,  lit  is  such  a  voice,  as  that  thy 
Sonne  saies,  the  dead  shall  heare  it',  and  thats  my  state,  And 

10  why,  O  God,  dost  thou  not  speake  to  me,  in  that  effectuall 
loudnesse  ?  Saint  John  heard  a  voice,  and  hee  turned  about 
to  see  the  voice:  sometimes  we  are  too  curious  of  the 
instrument,  by  what  man  God  speakes;  but  thou  speakest 
loudest,  when  thou  speakest  to  the  heart.  There  was  silence, 

1 5  and  I  heard  a  voice,  saies  one,  to  thy  servant  Job.  I  hearken 
after  thy  voice,  in  thine  Ordinances,  and  I  seeke  not  a 
whispering  in  Conventicles-,  but  yet,  O  my  God,  speake 
louder,  that  so,  though  I  doe  heare  thee  now,  then  I  may 
heare  nothing  but  thee.   My  sinnes  crie  aloud;  Cains  murther 

20  did  so :  my  afflictions  crie  aloud ;  The  flouds  have  lifted  up 
their  voice,  (and  waters  are  afflictions}  but  thou,  O  Lord,  art 
mightier  than  the  voice  of  many  waters ;  than  many  temporall, 
many  spirituall  afflictions ;  than  any  of  either  kinde ;  and  why 
doest  thou  not  speak  to  me  in  that  voice  ?  What  is  man,  and 

25  whereto  serveth  he?  What  is  his  good,  and  what  is  his  evill? 
My  bed  of  sinne  is  not  evill,  not  desperatly  evill,  for  thou 
doest  call  mee  out  of  it ;  but  my  rising  out  of  it  is  not  good, 
(not  per  fitly  good)  if  thou  call  not  louder,  and  hold  me  now  I 
am  up.  O  my  God,  I  am  afraid  of  a  fearefull  application  of 

30  those  words,  when  a  man  hath  done,  then  hee  beginneth ;  when 
this  body  is  unable  to  sinne,  his  sinfull memory  sinnes  over  his 
old  sinnes  againe;  and  that  which  thou  wouldest  have  us 

Ref.   Ecclus.  18.  8.]  all  edd.  have  Ecclus.  8.  5. 



i  Sam.  19. 

2  Chro.  24. 

Amos  3.12. 

^rt.  5.  15. 

to  remember  for  compunction,  we  remember  with  delight. 
Bring  him  to  me  in  his  bed,  that  I  may  kill  him,  saies  Saul  of 
David;  Thou  hast  not  said  so,  that  is  not  thy  voice.  Joash  his 
owne  servants  slew  him,  when  hee  was  sicke  in  his  bed;  Thou 
hast  not  suffered  that,  that  my  servants  should  so  much  as  5 
neglect  mee,  or  be  wearie  of  mee,  in  my  sicknesse.  Thou 
threatnest,  that  as  a  shepheard  takes  out  of  the  mouth  of  the 
Lion  two  legs,  or  a  peece  of  an  eare,  so  shall  the  children  of 
Israel,  that  dwell  in  Samaria,  in  the  corner  of  a  bed,  and  in 
Damascus,  in  a  couch,  bee  taken  away.  That  even  they  that  10 
are  secure  from  danger,  shall  perish;  How  much  more 
might  I,  who  was  in  the  bed  of  death,  die  ?  But  thou  hast 
not  so  dealt  with  mee.  As  they  brought  out  sicke  persons  in 
beds,  that  thy  servant  Peters  shadow  might  over-shadow  them  \ 
Thou  hast,  O  my  God,  over-shadowed  mee,  refreshed  mee :  1 5 
But  when  wilt  thou  doe  more}  when  wilt  thou  doe  all} 
when  wilt  thou  speake  in  thy  loud  voice  ?  when  wilt  thou 
bid  mee  take  up  my  bed  and  walk}  As  my  bed  is  my 
affections,  when  shall  I  beare  them  so  as  to  subdue  them? 
As  my  bed  is  my  afflictions,  when  shall  I  beare  them  so,  as  20 
not  to  murmure  at  them  ?  When  shall  /  take  up  my  bed  and 
walke}  not  lie  downe  upon  it,  as  it  is  my  pleasure,  not 
sinke  under  it,  as  it  is  my  correction  ?  But  O  my  God,  my 
God,  the  God  of  all  flesh,  and  of  all  spirit  too,  let  me  bee 
content  with  that  in  ray  fainting  spirit,  which  thou  declarest  25 
in  this  decaied flesh,  that  as  this  body  is  content  to  sit  still, 
that  it  may  learne  to  stand,  and  to  learne  by  standing  to 
walke,  and  by  walking  to  travell,  so  my  soule,  by  obeying 
this  thy  voice  of  rising,  may  by  a  farther  and  farther  growth 
of  thy  grace,  proceed  so,  and  bee  so  established,  as  may  30 
remove  all  suspitions,  all  jealousies  betweene  thee  and  mee, 
and  may  speake  and  heare  in  such  a  voice,  as  that  still  I  may 
bee  acceptable  to  thee,  and  satisfied  from  theeT" 

Mat.  9.  6. 



2  1.     PRAYER. 

OEternall  and  most  gracious  God,  who  hast  made 
little  things  to  signifie  great,  and  convaid  the  infinite 
merits  of  thy  Sonne  in  the  water  of  Baptisme,  and  in  the 
i?;7W  and  Wine  of  thy  other  Sacrament,  unto  us,  receive 
5  the  sacrifice  of  my  humble  thanks,  that  thou  hast  not  onely 
afforded  mee,  the  abilitie  to  rise  out  of  this  bed  of  wearinesse 
and  discomfort,  but  hast  also  made  this  bodily  rising,  by  thy 
grace,  an  earnest  of  a  second  resurrection  from  «»#£,  and  of 
a  //fo'n/,  to  everlasting  glory.  Thy  ^wwe  himselfe,  alwaies 

10  infinite  in  himselfe  and  incapable  of  addition,  was  yet 
pleased  to  grow  in  the  Virgins  wombe,  and  to  grow  in 
stature,  in  the  sight  of  men.  Thy  good  purposes  upon  mee, 
I  know,  have  their  determination  and  -perfection,  in  thy  holy 
will  upon  mee;  there  thy  grace  is,  and  there  I  am  altogether-, 

1 5  but  manifest  them  so  unto  me,  in  thy  seasons,  and  in  thy 
measures  and  degrees,  that  I  may  not  onely  have  that  comfort 
of  knowing  thee  to  be  infinitely  good,  but  that  also  of  finding 
thee  to  be  every  day  better  and  better  to  mee:  and  that  as 
thou  gavest  Saint  Paul,  the  Messenger  of  Satan,  to  humble 

20  him,  so  for  my  humiliation,  thou  maiest  give  me  thy  selfe, 
in  this  knowledge,  that  what  grace  soever  thou  afford  mee 
to  day,  yet  I  should  perish  to  morrow,  if  I  had  not  had  to 
morrow es  grace  too.  Therefore  I  begge  of  thee,  my  daily 
bread-,  and  as  thou  gavest  mee  the  bread  of  sorrow  for 

25  many  daies,  and  since  the  bread  of  hope  for  some,  and  this 
day  the  bread  of  possessing,  in  rising  by  that  strength,  which 
thou  the  God  of  all  strength,  hast  infused  into  me,  so, 
O  Lord,  continue  to  mee  the  bread  of  life;  the  spirituall 
bread  of  life,  in  a  faithfull  assurance  in  thee;  the  sacramentall 

30  bread  of  life,  in  a  worthy  receiving  of  thee;  and  the  more 
reall  bread  of  life,  in  an  everlasting  union  to  thee.   I  know, 



O  Lord,  that  when  thou  hadst  created  Angels,  and  they  saw 
thee  produce  fowle,  and  fish,  and  beasts,  and  zvormes,  they 
did  not  importune  thee,  and  say,  shall  wee  have  no  better 
Creatures  than  these,  no  better  companions  than  these;  but 
staid  thy  leisure,  and  then  had  man  delivered  over  to  them,  5 
not  much  inferiour  in  nature  to  themselves.  No  more  doe 
I,  O  God,  now  that  by  thy  first  mercie,  I  am  able  to  rise, 
importune  thee  for  present  confirmation  of  health-,  nor 
now,  that  by  thy  mercie,  I  am  brought  to  see,  that  thy 
correction  hath  wrought  medicinally  upon  me,  presume  I  ro 
upon  that  spirituall strength  I  have;  but  as  I  acknowledge, 
that  my  bodily  strength  is  subject  to  every  pujf "e  of  wind,  so 
is  my  spirituall  strength  to  every  blast  of  vanitie.   Keepe  me 
therefore  still,  O  my  gracious  God,  in  such  a  proportion  of 
both  strengths,  as  I  may  still  have  something  to  thanke  thee  r  5 
for,  which  I  have  received,  and  still  something  to  pray  for, 
and  aske  at  thy  hand. 

22.  Sit  morbi  fomes  tibi  cura; 

The  Physitians  consider  the  root  and 
occasion,  the  embers,  and  coales,  and 
fuell  of  the  disease,  and  seeke  to  purge 
or  correct  that. 

22.     MEDITATION. 

HOw  ruinous  a  farme  hath  man  taken,  in  taking 
himself e}  How  ready  is  the  house  every  day  to  fall 
downe,  and  how  is  all  the  ground  overspread  with  weeds,  20 
all  the  body  with  diseases  ?  where  not  onely  every  turfe,  but 
every  stone,  beares  weeds-,  not  onely  every  muscle  of  the 
flesh,  but  every  bone  of  the  body,  hath  some  infirmitie ;  every 
little  flint  upon  the  face  of  this  soile,  hath  some  infectious 
weede,  every  tooth  in  our  head,  such  a  paine  as  a  constant  25 

1.  hadst  1624(1)]  hast  1624(2),  1626;  followed  by  Alford  and  Pickering. 
20.  and  how  is  all  the  ground  1624  (1  &  2)]  1626,  and  Alford  and  Pickering 
omit  and 



man  is  afraid  of,  and  ^tt  ashamed  oi  that  feare,  of  that  sense 
of  the  paine.  How  deare,  and  how  often  a  rent  doth  Man 
pay  for  this  farme}  hee  paies  twice  a  day,  in  double  meales, 
and  how  little  time  he  hath  to  raise  his  rent}  How  many 
5  holy  daies  to  call  him  from  his  labour  ?  Every  day  is  halfe- 
holy  day,  halfe  spent  in  sleepe.  What  reparations,  and 
subsidies,  and  contributions  he  is  put  to,  besides  his  rent} 
What  medicines,  besides  his  diet}  and  what  Inmates  he  is 
faine  to  take  in,  besides  his  owne  familie,  what  infectious 

10  diseases,  from  other  men.  Adam  might  have  had  Paradise 
for  dressing  and  keeping  it;  and  then  his  rent  was  not 
improved  to  such  a  labour,  as  would  have  made  his  brow 
sweat;  and  yet  he  gave  it  over;  how  farre  greater  a  rent 
doe  wee  pay  for  this  farme,  this  body,  who  pay  our  selves, 

1 5  who  pay  the  farme  it  selfe,  and  cannot  live  upon  it  ?  Neither 
is  our  labour  at  an  end,  when  wee  have  cut  downe  some 
weed,  as  soone  as  it  sprung  up,  corrected  some  violent  and 
dangerous  accident  of  a  disease,  which  would  have  destroied 
speedily,  nor  when  wee  have  pulled  up  that  weed,  from  the 

20  very  root,  recovered  entirely  and  soundly,  from  that  particular 
disease ;  but  the  whole  ground  is  of  an  ill  nature,  the  whole 
soile  ///  disposed;  there  are  inclinations,  there  is  a  propense- 
nesse  to  diseases  in  the  body,  out  of  which  without  any 
other  disorder,  diseases  will  grow,  and  so  wee  are  put  to  a 

25  continuall  labour  upon  this  farme,  to  a  continuall  studie 
of  the  whole  complexion  and  constitution  of  our  body.  In  the 
distempers  and  diseases  of  soiles,  sourenesse,  drinesse,  weeping, 
any  kinde  of  barrennesse,  the  remedy  and  the  physicke,  is,  for 
a  great  part,  sometimes  in  themselves ;  sometimes  the  very 

1.  feare,  1624  (1),  1626]  feare  1624  (2);  followed  by  Alford  and  Pickering, 
and  quite  spoiling  the  sense.  3.   this  farme}  1624  (1)]  his  farme}  1624  (2), 

1626;  followed  by  Alford  and  Pickering.     29.  sometimes... sometimes]  alledd. 
have  sometimes... sometime 



situation  releeves  them ;  the  hanger  of  a  hi//,  will  purge  and 
vent  his  owne  ma/ignant  moisture  \  and  the  burning  of  the 
upper  turfe  of  some  ground  (as  hea/th  from  cauterizing) 
puts  a  new  and  a  vigorous  youth  into  that  soi/e,  and  there 
rises  a  kinde  of  Phcenix  out  of  the  <2J/foj,  a  fruitfu/nesse  out  5 
of  that  which  was  barren  before,  and  by  that,  which  is  the 
barrennest  of  all,  ashes.  And  where  the  ground  cannot  give 
it  selfe  Physicke,  yet  it  receives  Physicke  from  other  grounds, 
from  other  soiles,  which  are  not  the  worse,  for  having 
contributed  that  helpe  to  them,  from  Mar/e  in  other  hits,  10 
or  from  s/imie  sand  in  other  shoares:  grounds  helpe  them- 
selves, or  hurt  not  other  grounds,  from  whence  they  receive 
helpe.  But  I  have  taken  a.farme  at  this  hard  rent,  and  upon 
those  heavie  covenants,  that  it  can  afford  it  selfe  no  he/pe ; 
(no  part  of  my  body,  if  it  were  cut  off,  would  cure  another  r  5 
part;  in  some  cases  it  might  preserve  a  sound  part,  but  in 
no  case  recover  an  infected)  and,  if  my  body  may  have  any 
Physicke,  any  Medicine  from  another  body,  one  Man  from 
the  flesh  of  another  Man  (as  by  Mummy,  or  any  such 
composition,)  it  must  bee  from  a  man  that  is  dead,  and  not,  20 
as  in  other  soi/es,  which  are  never  the  worse  for  contri- 
buting their  Mar/e,  or  their  fat  slime  to  my  ground.  There 
is  nothing  in  the  same  man,  to  helpe  man,  nothing  in 
mankind  to  helpe  one  another  (in  this  sort,  by  way  of 
Physicke)  but  that  hee  who  ministers  the  he/pe,  is  in  as  ill  25 
case,  as  he  that  receives  it  would  have  beene,  if  he  had  not 
had  it;  for  hee  from  whose  body  the  Physicke  comes,  is 
dead.  When  therefore  I  tooke  this  farme,  undertooke  this 
body,  I  undertooke  to  draine,  not  a  marish,  but  a  moat, 
where  there  was,  not  water  ming/ed  to  offend,  but  all  was  30 
water\  I  undertooke  to  perfume  dung,  where  no  one  part, 
but  all  was  equally  unsavory;  I  undertooke  to  make  such 
a  thing  who/some,  as  was  not  poison  by  any  manifest  quality, 



intense  heat,  or  cold,  but  poison  in  the  whole  substance,  and 
in  the  specifique  forme  of  it.  To  cure  the  sharpe  accidents  of 
diseases,  is  a  great  worke ;  to  cure  the  disease  it  selfe  is  a 
greater;  but  to  cure  the  body,  the  root,  the  occasion  of 
5  diseases,  is  a  worke  reserved  for  the  great  Phisitian,  which 
he  doth  never  any  other  way,  but  by  glorifying  these  bodies 
in  the  next  world. 

Lev.  5.  2. 

Num.  15. 


MY  God,  my  GW,  what  am  I  put  to,  when  I  am  put 
to   consider,   and  put  off,  the  root,   the  fuell,  the 

10  occasion  of  my  sicknesse}  What  Hypocrates,  what  Galen, 
could  shew  mee  that  in  my  ^o<^y?  It  lies  deeper  than  so; 
it  lies  in  my  soule:  and  deeper  than  so;  for  we  may  wel 
consider  the  body,  before  the  soule  came,  before  inanimation, 
to  bee  without  sinne;  and  the  soule,  before  it  come  to  the 

1 5  body,  before  that  infection,  to  be  without  sinne ;  sinne  is  the 
root,  and  the  fuell  of  all  sicknesse,  and  yet  that  which  destroies 
body  and  soule  is  in  neither,  but  in  both  together;  It  is  in  the 
union  of  the  body  and  soule ;  and,  O  my  God,  could  I  prevent 
that,  or  can  I  dissolve  that  ?  The  root,  and  the  fuell  of  my 

20  sicknesse,  is  my  «"##£,  my  actuall  sinne ;  but  even  that  «##£ 
hath  another  root,  another  fuell,  originall  sinne ;  and  can 
I  devest  that  ?  Wilt  thou  bid  me  to  separate  the  leven,  that 
a  lumpe  of  Dowe  hath  received,  or  the  salt,  that  the  water 
hath  contracted,  from  the  Sea}   Dost  thou  looke,  that  I 

25  should  so  looke  to  the  fuell  or  embers  of  sinne,  that  I  never 
take  fire  ?  The  whole  world  is  a  pile  of  fagots,  upon  which 
wee  are  laid,  and  (as  though  there  were  no  other)  we  are 
the  bellowes.  Ignorance  blowes  the  fire,  He  that  touched  any 
uncleane  thing,  though  he  knew  it  not,  became  uncleane,  and 

30  a  sacrifice  was  required,  (therefore  a  sin  imputed)  though  it 

Ref.   Num.  15.  24.]  all  edd.  have  Num.  5.  22. 




were  done  in  ignorance.    Ignorance  blowes  this  Coale\  but 
then  knowledge  much  more;  for,  there  are  that  know  thy 
judgements,  and  yet  not  onely  doe,  but  have  pleasure  in  others ; 
that  doe  against  them.  Nature  blowes  this  Coale;  By  nature 
wee  are  the  children  of  wrath:  And  the  Law  blows  it;  thy  5 
Apostle,  Saint  Paul,  found,  That  sinne  tooke  occasion  by  the 
Law,  that  therefore  because  it  is  forbidden,  we  do  some 
things.    If  wee  breake  the  Law,  wee  sinne ;  Sinne  is  the 
transgression  of  the  Law ;  And  sinne  itself  e  becomes  a  Law  in 
our  members.   Our  fathers  have  imprinted  the  seed,  infused 
a  spring  of  sinne  in  us:  As  a  fountaine  casteth  out  her  waters, 
wee  cast  out  our  wickednesse,  but  we  have  done  worse  than 
our  fathers.   We  are  open  to  infinite  tentations,  and  yet,  as 
though  we  lacked,  we  are  tempted  of  our  owne  lusts.   And 
not  satisfied  with  that,  as  though  we  were  not  powerfull  1 5 
enough,  or  cunning  enough,  to  demolish,  or  undermine 
our  selves,  when  wee  our  selves  have  no  pleasure  in  the 
sinne,  we  sinne  for  others  sakes.   When  Adam  sinned  for 
Eves  sake,  and  Salomon  to  gratifie  his  wives,  it  was  an 
uxorious. sinne:  When  the  Iudges  sinned  for  Jezabels  sake,  20 
and  Joab  to  obey  David,  it  was  an  ambitious  sinne :  When 
Pilat  sinned  to  humor  the  people,  and  Herod  to  give  farther 
contentment  to  the  Jewes,  it  was  a  popular  sinne :  Any  thing 
serves,  to  occasion  sin,  at  home,  in  my  bosome,  or  abroad,  in 
my  mark,  and  aime;  that  which  /  am,  and  that  which  /  am  25 
not,  that  which  /  would  be,  proves  coales,  and  embers,  and 
fuell,  and  bellowes  to  sin;  and  dost  thou  put  me,  O  my 
God,  to  discharge  my  self,  of  my  self e,  before  I  can  be  well} 
When  thou  bidst  me  to  put  of  the  old  Man,  doest  thou 
meane,  not  onely  my  old  habits  of  actuall  sin,  but  the  30 
oldest  of  all,  originall  sinne  ?   When  thou  biddest  me  purge 
out  the  leven,  dost  thou  meane  not  only  the  sowrenesse  of 

Ref.    2  Sam.  n.  16-21.]  all  edd.  have  1  Par.  2.  23  (i.e.  Chronicles). 


Rom.  1.  32. 
Eph.  2.  3. 

1  Jo.  3.  4. 
Rom.  7.  23. 

Jer.  6.  7. 
7.  26. 

Jacob.  1. 

Gen.  3.  6. 

1  Reg.  11.  3. 

1  Reg.  21. 

2  Sam.  1 1 

Luc.  23.  23. 
Act.  12.  3. 

Eph.  4.  22. 
1  Cor.  5.  7. 



mine  owne  ill  contracted  customes,  but  the  innate  tincture 
of  sin,  imprinted  by  Nature  ?  How  shall  I  doe  that  which 
thou  requirest,  and  not  falsifie  that  which  thou  hast  said, 
that  sin  is  gone  over  all}  But,  O  my  God,  I  presse  thee  not, 
5  with  thine  owne  text,  without  thine  owne  comment;  I  know 
that  in  the  state  of  my  body,  which  is  more  discernible,  than 
that  of  my  soule,  thou  dost  effigiate  my  Soule  to  me.  And 
though  no  Anatomist  can  say,  in  dissecting  a  body,  here  lay 
the  coale,  the  fuell,  the  occasion  of  all  bodily  diseases,  but 

10  yet  a  man  may  have  such  a  knowledge  of  his  owne  con- 
stitution, and  bodily  inclination  to  diseases,  as  that  he  may 
prevent  his  danger  in  a  great  part:  so  though  wee  cannot 
assigne  the  -place  of  originall  sinne,  nor  the  Nature  of  it,  so 
exactly,  as  of  actuall,  or  by  any  diligence  devest  it,  yet,  having 

1 5  washed  it  in  the  water  of  thy  Baptisme,  wee  have  not  onely  so 
cleansed  it,  that  wee  may  the  better  look  upon  it,  and  discerne 
it,  but  so  weakned  it,  that  howsoever  it  may  retaine  the 
former  nature,  it  doth  not  retaine  theformerforce,  and  though 
it  may  have  the  same  name,  it  hath  not  the  same  venome. 

22.     PRAYER. 

20  /^\  Eternall  and  most  gracious  God,  the  God  of  securitie, 
V_y  and  the  enemie  of  securitie  too,  who  wouldest  have 
us  alwaies  sure  of  thy  love,  and  yet  wouldest  have  us  alwaies 
doing  something  for  it,  let  mee  alwaies  so  apprehend  thee, 
as  present  with  me,  and  yet  so  follow  after  thee,  as  though 

25  I  had  not  apprehended  thee.  Thou  enlargedst  Ezechias 
lease  for  fifteen  eyeeres-,  Thou  renewedst  Lazarus  his  lease, 
for  a  time,  which  we  know  not:  But  thou  didst  never  so  put 
out  any  of  these  fires,  as  that  thou  didst  not  rake  up  the 
embers,  and  wrap  up  a  future  mortalitie  in  that  body,  which 

30  thou  hadst  then  so  reprieved.  Thou  proceedest  no  other- 
wise in  our  soule s,  O  our  good,  but  fearefull  God:  Thou 



pardonest  no  sinne  so,  as  that  that  sinner  can  sinne  no 
more;  thou  makest  no  man  so  acceptable,  as  that  thou 
makest  him  impeccable.  Though  therefore  it  were  a  diminu- 
tion of  the  largenesse,  and  derogatorie  to  the  fulnesse  of  thy 
mercie,  to  looke  backe  upon  those  sinnes  which  in  a  true  5 
repentance,  I  have  buried  in  the  wounds  of  thy  Sonne,  with 
a  jealous  or  suspicious  eie,  as  though  they  were  now  my 
sinnes,  when  I  had  so  transferred  them  upon  thy  Sonne,  as 
though  they  could  now  bee  raised  to  life  againe,  to 
condemne  mee  to  death,  when  they  are  dead  in  him,  who  is  10 
thefountaine  of  life,  yet  were  it  an  irregular  anticipation,  and 
an  insolent  presumption,  to  thinke  that  thy  present  mercie 
extended  to  all  my  future  sinnes,  or  that  there  were  no 
embers,  no  coales  of  future  sinnes  left  in  mee.  Temper 
therefore  thy  mercie  so  to  my  soule,  O  my  God,  that  I  may  1 5 
neither  decline  to  any  faintnesse  of  spirit,  in  suspecting  thy 
mercie  now,  to  bee  lesse  hearty,  lesse  sincere,  than  it  uses 
to  be,  to  those  who  are  perfidy  reconciled  to  thee,  nor 
presume  so  of  it,  as  either  to  thinke  this  present  mercie  an 
antidote  against  all 'poisons,  and  so  expose  my  self  to  tentations,  20 
upon  confidence  that  this  thy  mercie  shall  preserve  mee,  or 
that  when  I  doe  cast  my  selfe  into  new  sinnes,  I  may  have 
new  mercie  at  any  time,  because  thou  didst  so  easily  afford 
mee  this. 

23.  Metusque,  relabi. 

They  ivarne  mee  of  the  fear e full 
danger  of  relapsing. 

23.     MEDITATION. 

IT  is  not  in  mans  body,  as  it  is  in  the  Citie,  that  when  the  25 
Bell  hath  rung,  to  cover  your  fire,  and  rake  up  the 
embers,  you  may  lie  downe  and   sleepe  without  feare. 
Though  you  have  by  physicke  and  diet,  raked  up  the  embers 
of  your  disease,  stil  there  is  a  feare  of  a  relapse-,  and  the 



greater  danger  is  in  that.  Even  in  pleasures,  and  in  palnes, 
there  is  a  propriety,  a  Meum  £5?  Tuum\  and  a  man  is  most 
affected  with  that  pleasure  which  is  his,  his  by  former 
enjoying  and  experience,  and  most  intimidated  with  those 
5  palnes  which  are  his,  his  by  a  wofull  sense  of  them,  in 
former  afflictions.  A  covetous  person,  who  hath  preoccu- 
pated  all  his  senses,  filled  all  his  capacities,  with  the  delight 
of  gathering,  wonders  how  any  man  can  have  any  taste  of 
any  pleasure  in  any  opennesse,  or  liberalise ;  So  also  in  bodily 

lopaines,  in  a  fit  of  the  stone,  the  Patient  wonders  why  any 
man  should  call  the  Gout  a  paine :  And  hee  that  hath  felt 
neither,  but  the  tooth-ach,  is  as  much  afraid  of  a  fit  of  that, 
as  either  of  the  other,  of  either  of  the  other.  Diseases, 
which  we  never  felt  in  our  selves,  come  but  to  a  compassion 

1 5  of  others  that  have  endured  them ;  Nay,  compassion  it  selfe 
comes  to  no  great  degree,  if  wee  have  not  felt  in  some  pro- 
portion, in  our  selves,  that  which  wee  lament  and  condole  in 
another.  But  when  wee  have  had  those  torments  in  their 
exaltation,  our  selves,  wee  tremble  at  a  relapse.  When  wee 

20  must  pant  through  all  those  fierle  heats,  and  saile  thorow  all 
those  overflowing  sweats,  when  wee  must  watch  through  all 
those  long  nights,  and  mourne  through  all  those  long  dates, 
{dales  and  nights,  so  long,  as  that  Nature  her  selfe  shall  seeme 
to  be  perverted,  and  to  have  put  the  longest  day,  and  the 

25  longest  night,  which  should  bee  six  moneths  asunder,  into 
one  naturall,  unnaturall  day)  when  wee  must  stand  at  the 
same  barre,  expect  the  returne  of  Physitlans  from  their 
consultations,  and  not  bee  sure  of  the  same  verdict,  in  any 
good  Indications,  when  we  must  goe  the  same  way  over 

2.  a  propriety,  a  Meum  &  Tuum;  1624  (1)]  a  proprietary,  a  meum  &  tuum; 
1624  (2),  1626;  a  proprietary,  a  meum  et  tuum,  Alford  and  Pickering;  but 
compare  p.  61, 1.  27.  19.  at  a  relapse.  1624  (1)]  at  Relapse.  1624  (2),  1626; 
followed  by  Alford  and  Pickering. 




againe,  and  not  see  the  same  issue,  this  is  a  state,  a  condition, 
a  calamine,  in  respect  of  which,  any  other  sicknesse,  were  a 
convalescence,  and  any  greater,  lesse.  It  addes  to  the 
affliction,  that  relapses  are,  (and  for  the  most  part  justly) 
imputed  to  our  selves,  as  occasioned  by  some  disorder  in  us ;  5 
and  so  we  are  not  onely  passive,  but  active,  in  our  owne 
ruine  \  we  doe  not  onely  stand  under  a  jailing  house,  but 
pull  it  downe  upon  us;  and  wee  are  not  onely  executed, 
(that  implies  guiltinesse)  but  wee  are  executioners,  (that 
implies  dishonor)  and  executioners  of  o#r  selves,  (and  that 
implies  impietie.)  And  wee  fall  from  that  comfort  which  wee 
might  have  in  our  first  sicknesse,  from  that  meditation,  Alas, 
how  generally  miserable  is  Man,  and  how  subject  to  diseases, 
(for  in  that  it  is  some  degree  of  comfort,  that  wee  are  but 
in  the  state  common  to  all)  we  fall,  I  say,  to  this  discomfort,  1 5 
and  selfe  accusing,  and  selfe  condemning;  Alas,  how  unprovi- 
dent,  and  in  that,  how  unthankfull  to  God  and  his  instruments 
am  I,  in  making  so  ill  use  of  so  great  benefits,  in  destroying  so 
soone,  so  long  a  worke,  in  relapsing,  by  my  disorder,  to  that 
from  which  they  had  delivered  mee\  and  so  my  meditation  is  20 
fearefully  transferred  from  the  body  to  the  minde,  and  from 
the  consideration  of  the  sicknesse  to  that  sinne,  that  sinful 
carelessnes,  by  which  I  have  occasioned  my  relapse.  And 
amongst  the  many  weights  that  aggravate  a  relapse,  this 
also  is  one,  that  a  relapse  proceeds  with  a  more  violent  25 
dispatch,  and  more  irremediably,  because  it  finds  the 
Countrie  weakned,  and  depopulated  before.  Upon  a  sick- 
nesse, which  as  yet  appeares  not,  wee  can  scarce  fix  z.  feare, 
because  wee  know  not  what  to  feare;  but  as  feare  is  the 
busiest,  and  irksomest  affection,  so  is  a  relapse  (which  is  still  3° 
ready  to  come)  into  that,  which  is  but  newly  gone,  the 
nearest  object,  the  most  immediate  exercise  of  that  affection 
of  feare. 





MY  God,  my  God,  my  God,  thou  mightie  Father,  who 
hast  beene  my  Physitiarf;  Thou  glorious  Sonne, 
who  hast  beene  myj^jyj/V^^Thou  blessed  Spirit,  who  hast 
prepared  and  applied  all  to  mee,  shall  /  alone  bee  able  to 
5  overthrow  the  worke  of  all  you,  and  relapse  into  those 
spirituall  sicknesses,  from  which  your  infinite  mercies  have 
withdrawne  me  ?  Though  thou,  O  my  God,  have  filled  my 
measure  with  mercie,  yet  my  measure  was  not  so  large,  as 
that  of  thy  whole  people,  the  Nation,  the  numerous  and 

10  glorious  nation  of  Israel;  and  yet  how  often,  how  often  did 
they  fall  into  relapses  ?  And  then,  where  is  my  assurance  ? 
How  easily  thou  passedst  over  many  other  sinnes  in  them, 
and  how  vehemently  thou  insistedst  in  those,  into  which 
they   so    often   relapsed;    Those   were    their    murmurings 

1 5  against  thee,  in  thine  Instruments,  and  Ministers,  and  their 
turnings  upon  other  gods,  and  embracing  the  Idolatries  of 
their  neighbours.  O  my  God,  how  slipperie  a  way,  to  how 
irrecoverable  a  bottome,  is  murmuring;  and  how  neere 
thy  selfe  hee  comes,  that  murmures  at  him,  who  comes  from 

20  thee  ?  The  Magistrate  is  the  garment  in  which  thou  apparel- 
lest  thy  selfe,  and  hee  that  shoots  at  the  cloathes,  cannot  say, 
hee  meant  no  ill  to  the  man:  Thy  people  were  feareful 
examples  of  that;  for,  how  often  did  their  murmuring  against 
thy  Ministers,  end  in  a  departing  from  /^  ?  when  they  would 

2  5  have  other  officers,  they  would  have  other  gods ;  and  still  to 
daies  murmuring,  was  to  morrowes  Idolatrie;  As  their  mur- 
muring induced  Idolatrie,  and  they  relapsed  often  into  both, 
I  have  found  in  my  selfe,  O  my  God,  (O  my  God,  thou  hast 
found  it  in  me,  and  thy  finding  it,  hast  shewed  it  to  me) 

6.   your  infinite  mercies  1624  (1)]  1624  (2),  1626,  Alford,  and  Pickering  omit 



such  a  transmigration  of  sinne,  as  makes  mee  afraid  of 
relapsing  too.  The  soule  of  sinne  (for  wee  have  made  sinne 
immortally  and  it  must  have  a  jo«/<?)  the  soule  of  #"#»£,  is 
disobedience  to  thee;  and  when  one  sinne  hath  beene  <^<?<2</ 
in  mee,  that  soule  hath  passed  into  another  sinne.  Our  5 
youth  dies,  and  the  sinnes  of  our  youth  with  it;  some  sinnes 
die  a  violent  death,  and  some  a  naturally  povertie,  penurie, 
imprisonment,  banishment,  kill  some  sinnes  in  us,  and  some 
die  of  age;  many  waies  wee  become  unable  to  doe  that 
sinne ;  but  still  the  soule  lives,  and  passes  into  another  sinne ;  10 
and  that,  that  was  licentiousnesse,  growes  ambition,  and  that 
comes  to  indevotion,  and  spirituall  coldnesse ;  wee  have  three 
lives,  in  our  state  of  sinne,  and  where  the  sinnes  of  jyo#/^ 
expire,  those  of  our  middle  yeeres  enter ;  and  those  of  our 
age  after  them.  This  transmigration  of  sinne  found  in  15 
my  selfe,  makes  me  afraid,  O  my  God,  of  a  Relapse :  but 
the  occasion  of  my  feare  is  more  pregnant  than  so;  for,  I  have 
/;<?</,  I  have  multiplied  Relapses  already.  Why,  O  my  God, 
is  a  relapse  so  odious  to  thee?  Not  so  much  their  mur- 
muring, and  their  Idolatry,  as  their  relapsing  into  those  20 
sinnes,  seemes  to  affect  thee,  in  thy  disobedient  people. 
They  limited  the  holy  One  of  Israel,  as  thou  complainest  of 
them:  That  was  a  murmuring;  but  before  thou  chargest 
them  with  the,  fault  it  selfe,  in  the  same  place,  thou  chargest 
them,  with  the  iterating,  the  redoubling  of  that  fault,  before  25 
the  fault  was  named ;  How  oft  did  they  provoke  mee  in  the 
Wildernesse;  and  grieve  me  in  the  Desart?  That  which 
brings  thee  to  that  exasperation  against  them,  as  to  say, 
that  thou  wouldest  breake  thine  owne  oath,  rather  than  leave 
them  unpunished,  (They  shall  not  see  the  land,  which  I  sware  30 
unto  their  fathers)  was  because  they  had  tempted  thee  ten 
times,  infinitely;  upon  that,  thou  threatnest  with  that 
vehemencie,  if  ye  do  in  anywise  goe  backe,  know  for  a  certainty, 

Psal.  78. 


Num.  14. 


Jos.  23.  12. 



Deut.  13. 

God  will  no  more  drive  out  any  of  these  Nations  from  before 
you;  but  they  shall  be  snares,  and  traps  unto  you,  and  scourges 
in  your  sides,  and  thornes  in  your  eies,  till  ye  perish.  No 
tongue,  but  thine  owne,  O  my  God,  can  expresse  thine 
5  indignation,  against  a  Nation  relapsing  to  Idolatry.  Idolatry 
in  any  Nation  is  deadly,  but  when  the  disease  is  complicated 
with  a  relapse  (a  knowledge  and  a  profession  of  a  former 
recoverie)  it  is  desperate:  And  thine  <«^r  workes,  not  onely 
where  the  evidenced,  pregnant,  and  without  exception,  (so 

10  thou  saiest,  when  it  is  said,  That  certaine  men  in  a  Citie  have 
withdrawne  others  to  Idolatrie,  and  that  inquirie  is  made,  and 
it  is  found  true,  the  Citie,  and  the  inhabitants,  and  the  Cattell 
are  to  be  destroied)  but  where  there  is  but  a  suspicion,  a 
rumor,  of  such  a  relapse  to  Idolatrie,  thine  anger  is  awakened, 

15  and  thine  indignation  stirred.  In  the  government  of  thy 
servant  Josua,  there  was  a  voice,  that  Reuben  and  Gad,  with 
those  of  Manasseh,  had  built  a  new  Altar.  Israel  doth  not 
send  one  to  enquire;  but  the  whole  Congregation  gathered  to 
goe  up  to  warre  against  them-,  and  there  went  a  Prince  of 

20  every  Tribe'.  And  they  object  to  them,  not  so  much  their 
present  declination  to  Idolatry,  as  their  Relapse;  is  the 
iniquity  of  Peor  too  little  for  us?  An  idolatry  formerly  com- 
mitted, and  punished  with  the  slaughter  of  twenty  foure 
thousand  delinquents.  At  last  Reuben,  and  Gad  satisfie  them, 

25  that  their  Altar  was  not  built  for  Idolatry,  but  built  as  a 
patterne  of  theirs,  that  they  might  thereby  prof  esse  them- 
selves to  bee  of  the  same  profession,  that  they  were ;  and  so 
the  Army  returned  without  bloud.  Even  where  it  comes 
not  so  farre,  as  to  an  actuall  Relapse  into  Idolatry,  Thou, 

30  O  my  God,  becommest  sensible  of  it;  though  thou,  who 
seest  the  heart  all  the  way,  preventest  all  dangerous  effects, 
where   there   was   no  /'//  meaning,   however   there  were 

Ref.  <v.  12.]  all  edd.  have  1.  12. 

Jos.  22.  11. 

a/.  12. 

Num.  25. 



occasion  of  suspicious  rumours,  given  to  thine  Israel,  of 
relapsing.  So  odious  to  thee,  and  so  aggravating  a  weight 
upon  «#;/<?,  is  a  relapse.  But,  O  my  Go;/,  why  is  it  so  ?  so 
odious  ?  It  must  bee  so,  because  hee  that  hath  sinned,  and 
then  repented,  hath  weighed  God  and.  the  Devill  in  a  ballance;  5 
hee  hath  heard  God  and  the  Devill  plead;  and  after  hearing, 
given  Judgement  on  that  .«'<&,  to  which  he  adheres,  by  his 
subsequent  practice-,  if  he  returne  to  his  j/##£,  hee  decrees  for 
Satan ;  he  prefers  j/##<?  before  grace,  and  Satan  before  Got/; 
and  in  contempt  of  GW,  declares  the  precedency  for  his  10 
adversary.  And  a  contempt  wounds  deeper  than  an  injury; 
a  relapse  deeper,  than  a  blasphemy.  And  when  thou  hast 
told  me,  that  a  relapse  is  more  odious  to  /^££,  neede  I  aske 
why  it  is  more  dangerous,  more  pernitious  to  w«?  Is  there 
any  other  measure  of  the  greatnesse  of  my  danger,  than  the  r  5 
greatnesse  of  thy  displeasure  ?  How  fitly,  and  how  feare- 
fully  hast  thou  expressed  my  case,  in  a  j/<?m  at  Sea,  if  I 
relapse?  (They  mount  up  to  Heaven,  and  they  goe  downe 
againe  to  the  depth:)  My  sicknesse  brought  mee  to  thee  in 
repentance,  and  my  relapse  hath  cast  mee  farther  from  thee :  20 
The  end  of  that  man  shall  be  worse  than  the  beginning,  saies 
thy  Word,  thy  Sonne;  My  beginning  was  sicknesse,  punish- 
ment for  sinne;  but  a  worse  thing  may  follow,  saies  he  also, 
if  I  sin  againe :  not  onely  death,  which  is  an  end,  worse  than 
sicknesse,  which  was  the  beginning,  but  Hell,  which  is  a  25 
beginning  worse  than  that  end.  Thy  great  servant  denied 
thy  Sonne,  and  he  denied  him  againe;  but  all  before 
Repentance ;  here  was  no  relapse.  O,  if  thou  haddest  ever 
readmitted  Adam  into  Paradise,  how  abstinently  would  hee 
have  walked  by  that  tree  ?  And  would  not  the  Angels,  that  30 
fell,  have  fixed  themselves  upon  thee,  if  thou  hadst  once 
readmitted  them  to  thy  sight  ?  They  never  relapsed;  If  I  doe, 

Ref.  Jo.  5.  14.]  all  edd.  have  Jo.  8.  14. 

Psa.  107. 

Mat.  12. 

Jo.  5.  14. 

Mar.  14. 



Ecclus.  2. 

must  not  my  case  be  as  desperate  ?  Not  so  desperate,  for, 
as  thy  Majestie,  so  is  thy  Mercie,  both  infinite :  and  thou  who 
hast  commanded  me  to  pardon  my  brother  seventy  seven 
times,  hast  limited  thy  selfe  to  no  number.  If  death  were  ill 
5  in  it  selfe,  thou  wouldest  never  have  raised  any  dead  Man, 
to  life  againe,  because  that  man  must  necessarily  die  againe. 
If  thy  Mercy,  in  pardoning,  did  so  farre  aggravate  a  Relapse, 
as  that  there  were  no  more  mercy  after  it,  our  case  were  the 
worse  for  that  former  Mercy,  for  who  is  not  under,  even  a 
10  necessity  of  sinning,  whilst  hee  is  here,  if  wee  place  this 
necessity  in  our  own  infirmity,  and  not  in  thy  Decree  ?  But 
I  speak  not  this,  O  my  God,  as  preparing  a  way  to  my 
Relapse  out  of  presumption,  but  to  preclude  all  accesses  of 
desperation,  though  out  of  infirmity,  I  should  Relapse. 

23.     PRAYER. 


OEternall  and  most  gracious  God,  who,  though  thou 
beest  ever  infinite,  yet  enlargest  thy  selfe  by  the  number 
of  our  prayers,  and  takest  our  often  petitions  to  thee,  to  be 
an  addition  to  thy  glory,  and  thy  greatnesse,  as  ever  upon  all 
occasions,  so  now,  O  my  God,  I  come  to  thy  Majestie  with 

20  two  Prayers,  two  Supplications.  I  have  meditated  upon  the 
Jelouzie,  which  thou  hast  of  thine  owne  honour;  and  con- 
sidered, that  nothing  can  come  neerer  a  violating  of  that 
honor,  neerer  to  the  nature  of  a  scorne  to  thee,  then  to  sue 
out  thy  Pardon,  and  receive  the  Seales  of  Reconciliation  to 

25  thee,  and  then  returne  to  that  sinne,  for  which  I  needed,  and 
had  thy  pardon  before.  I  know  that  this  comes  to  neare, 
to  a  making  thy  holy  Ordinances,  thy  Word,  thy  Sacra- 
ments, thy  Seales,  thy  Grace,  instruments  of  my  Spiritual  I 
Fornications.    Since  therefore  thy  Correction  hath  brought 

22.   can  come  1624  (1)]  come  1624  (2),  1626;  Alford  and  Pickering  alter  to 



mee  to  such  a  participation  of  thy  selfe  {thy  selfe,  O  my  God, 
cannot  bee  parted)  to  such  an  intire  possession  of  thee,  as 
that  I  durst  deliver  my  selfe  over  to  thee  this  minute,  if  this 
minute  thou  wouldst  accept  my  dissolution,  preserve  me,  O 
my  God,  the  God  of  constancie  and  perseverance,  in  this  5 
state,    from   all   relapses   into   those   sinnes,   which   have 
induc'd  thy  former  Judgements  upon  me.   But  because,  by 
too  lamentable  Experience,  I  know  how  slippery  my  customs 
of  sinne,  have  made  my  wayes  of  sinne,  I  presume  to 
adde  this  petition  too,  That  if  my  infirmitie  overtake  mee,  10 
thou  forsake  mee  not.    Say  to  my  Soule,  My  Sonne,  thou 
hast  sinned,  doe  so  no  more-,  but  say  also,  that  though  I  doe, 
thy  Spirit  of  Remorce,  and  Compunction  shall  never  depart 
from  mee.  Thy  holy  Apostle,  Saint  Paul,  was  shipwrackd 
thrice,  and  yet  stil  saved.  Though  the  rockes,  and  the  sands,  1 5 
the  heights,  and   the  shallowes,   the  prosperitie,  and  the 
adversitie  of  this  world  do  diversly  threaten  mee,  though 
mine  owne  leakes  endanger  mee,  yet,  O  God,  let  me  never 
put  my  selfe  aboard  with  Hymeneus,  nor  make  shipwracke 
of  faith,  and  a  good  conscience,  and  then  thy  long-livd,  thy  20 
everlasting  Mercy,  will  visit  me,  though  that,  which 
I  most  earnestly  pray  against,  should  fall  upon 
mee,  a  relapse  into  those  sinnes,  which  I 
have  truely  repented,    and   thou  hast 
fully  pardoned. 

Ecclus.  1. 

2  Cor.  1 1 . 

1  Tim.  1, 

Ref.   Ecclus.  1.  21.]  all  edd.  have  Ecclus.  21. 
all  edd.  have  Tim.  1.  19. 

Ref.    1  Tim.  1.  19.] 

F  I^Cl  S 



Alford.  The  Works  of  'John  Donne,  with  a  memoir  of  his  life 
by  Henry  Alford.    London,  1839.    6  vols. 

Gosse.         The  Life  and  Letters  of  John  Donne,  by  Edmund  Gosse. 

London,  William  Heinemann,  1899.    2  vols. 
Grierson.    The  Poems  of  John  Donne,  edited  by  H.  J.  C.  Grierson, 

M.A.    Oxford,  at  the  Clarendon  Press,  191 2.    2  vols. 

Spearing.  A  Chronological  Arrangement  of  Donne's  Sermons,  by 
Evelyn  M.  Spearing  {Modern  Language  Review,  Oct. 


Ramsay.  Les  Doctrines  Medievales  chez  Donne,  le  Poete  meta- 
physicien  de  VAngleterre^zx  Mary  Paton  Ramsay.  Oxford 
University  Press,  191 6. 


It  was  at  the  instigation  of  James  I  that  Donne  took  orders  in         p.xxxv,  1. 5. 
1 6 1 5 :  see  p.  46.   For  a  letter  concerning  the  dedication  of  this  book 
to  James'  second  son,  a  year  later  to  be  Charles  I,  see  Gosse,  ii,  p.  1 89. 

"Ezechiah  with  the  Meditations  of  his  Sicknesse."    See  Isaiah         15. 
38.  9-20. 

"j4tq;  Malum  Genium,"  changed  on  p.  74  to  "Ingeniumq;        p.xxxvii, 
malum,"  which  seems  in  every  way  better. 

"Cr'xticis, ...evenisse  diebus."    The  fourth,  fifth,  seventh,  ninth,         12. 
eleventh,  thirteenth,  fourteenth,  seventeenth,  and  twenty-first  were 
supposed  to  be  the  "critical  days,"  on  which  changes  in  a  sick  man's 
condition  took  place. 

"Morieris;...Mortuus  es."    Cf.  p.  3,  1.  21:   "not... Thou  mayst         16. 
die.)  no  nor  Thou  must  die,  but  Thou  art  dead." 

"  The  first  alteration,  The  first  grudging  of  the  sicknesse."    Alford         p.  1,  Head- 
(iii,  p.  396)  makes  the  meaningless  emendation  of '" altercation''''  for  mS- 

"alteration."  "Alteration"  is  in  fact  used  four  lines  lower,  with 
its  common  1 7th  century  meaning  of  "disease";  for  another  instance 
see  Fifty  Sermons,  xx,  p.  167:  "Every  alteration  is  in  a  degree 
a  passion."  "Grudging"  has  the  contemporary  meaning  of  "an 
access  or  slight  symptom  of  an  approaching  disease"  (see  N.E.D.), 
and  is  thus  used  again  on  p.  18. 

"a  coa/e,...  which  we  might  have  blowen  into  aflame."    Cf.         p.  i»  I.  15. 
Fifty  Sermons,  xxxvi,  p.  326:  "Kneell  downe,  and  blow  that  coale 
with  thy  devout  Prayers"  and  Devotions,  p.  137. 

"the  Temple  of  the  H.  Ghost."   See  1  Corinthians  6.  19;  one  of        P-  2, 1.  27. 
Donne's  habitual  phrases,  cf.  So  Sermons,pp.  1 96, 824;  Death's  Due//, 
p.  20;  Grierson,  i,  pp.  261,  322  and  338;  Devotions,  p.  95,  1.  31, 
and  elsewhere. 

"Infuse  his  first  grace,  and  not  second  it  with  more,  without  p-  4' J-  3- 
which  we  can  no  more  use  his  first  grace,  when  we  have  it,  then  wee 
could  dispose  our  selves  by  Nature,  to  have  it?"  Cf.  26  Sermons,  xiii, 
p.  183  (preached  in  161 8):  "we  are  so  far  from  being  able  to  begin 
without  Grace,  as  that  where  we  have  the  first  Grace,  we  cannot 
proceed  to  the  use  of  that,  without  more." 

"Gods  tenants,  etc.";  for  instances  of  Donne's  legal  metaphors         9. 
in  this  book,  see  pp.  7,  24,  36,  42,  120,  140,  145. 

152  Notes 

p.  4, 1.  15.  "a  Circle."  This  "Hieroglyphick"  of  God  is  very  ancient;  Donne 

employs  it  also  in  80  Sermons,  11,  p.  13;  in  a  verse-epistle  (Grierson, 

i,  p.  220),  and  in  Divine  Poems  (i,p.  334).  Sir  Thomas  Browne,  using 

the  simile  once  in  Religio  Medici  and  once  in  Christian  Morals,  refers 

to  it  as  "that  allegorical  description  of  Hermes,"  giving  the  exact 

description  as  "a  circle  whose  centre  is  everywhere,  and  whose 

circumference  nowhere."    Donne  follows  this  more  closely  in  a 

sermon  preached  in  1 629  {Fifty  Sermons,XLiv) :  "  In  God's  own  place. . ., 

in  that  sphere,  which  though  a  sphere  is  a  centre  too;  in  that  place, 

which  though  a  place,  is  all,  and  everywhere,"  with  which  may  be 

compared : 

"As  God  in  Heaven 

Is  centre,  yet  extends  to  all," 

Paradise  Lost,  Bk.  ix,  1.  107; 

and  "Heav'n 

Is  a  plain  watch,  and  without  figures  winds 
All  ages  up;  who  drew  this  Circle,  even 
rie,  tils  It.  Henry  Vaughan,  The  Evening  Watch. 

The  definition  is  not  found  in  any  of  the  works  attributed  to  Hermes 

Trismegistus,  and  Prof.  Grierson  (ii,  p.  176)  definitely  assigns  it 

to  St  Bonaventura. 
p.  5, 1.  21.  "The  Heavens... move  continually."   Cf.  'Juvenilia,  Paradoxe  1, 

"The  Heavens  themselves  continually  turne." 
p.  6, 1.  22.  "the  picture,  the  copie  of  death."    Cf.  Grierson,  i,  pp.  9,  326, 

and  Devotions,  p.  90, 1.  16. 
p.  8, 1.  27.  "Surgite  Mortui."   Cf.  Fifty  Sermons,  xliv,  p.  413:  "Till  the 

Angels  Trumpets  blew,... till  you  heard  the  Surgite  Mortui." 
p.  10, 1.  4.  "crowned  with  thornes."    Cf.  La  Corona  (Grierson,  i,  p.  318): 

"  But  what  thy  thorny  crowne  gain'd,  that  give  mee, 
A  Crowne  of  Glory," 

and  the  Hymne  to  God  my  God  (i,  p.  369) :  "  By  these  his  thornes 
give  me  his  other  Crowne." 
P-  ii>1-4-  "Every  nights  bed  is  a  Type  of  the  grave.''''    Cf.  80  Sermons, 

xiii,  p.  129:  "Thy  metaphoricall,  thy  quotidian  grave,  thy  bed," 
and  Obsequies  to  the  Lord  Harrington,  lines  18,  19  (Grierson,  i, 
p.  271). 

Notes  1 53 

"In  the  grave  no  man  shall  praise  thee.'"    Cf.  Psalm  6.  5,  and         p.  13, 1.  10. 
Isaiah  38.  18,  in  the  Song  of  Hezekiah  mentioned  in  the  Epistle 

"therefore  I  am  cast  downe,  that  I  might  not  be  cast  away."         16. 
Prof.  Grierson,  in  an  interesting  note  on  Donne's  Hymne  to  God  my 
God  (Grierson,  ii,  p.  274),  quotes  this  as  recalling  the  last  line  of  that 
hymn,  "Therefore  that  he  may  raise  the  Lord  throws  down." 

"  Abacuc."   For  this  tradition  concerning  Habakkuk  see  Bel  and         18. 
the  Dragon,  33—39,  where  "the  angel  of  the  Lord  took  him  by  the 
crown  and  bare  him  by  the  hair  of  his  head"  to  feed  Daniel  in 
Babylon.    For  another  seventeenth-century  reference  to  the  same 
legend,  see  Browne's  Religio  Medici,  Part  1,  section  xxxiii. 

"Meteor"    For  another  instance  of  Donne's  peculiar  use  of         29. 
this  word,  see  his  letter  to  Sir  H.  Goodyer,  written  in  161 2  (Gosse, 
"j  P-  9):  "Our  nature  is  Meteorique,  we  respect  both  earth  and 

"the  Matter"  i.e.  medicine.   See  1   22:  "the  matter,  Phisick  it         p.  18, 1.  6. 

"as  not  being"  explained  in  the  margin  of  the  A.V.,  "as  a         p.  19, 1.  28. 
dead  man." 

"King  Jareb"  was  a  heathen  image,  mentioned  only  in  Hosea.  p.  20, 1.  26. 

"and  seven  is  infinite."    Cf.  Fifty  Sermons,  xlvii,  p.  440:  "and         p.  22, 1.  4. 
three  and  foure  are  seven,  and  seven  is  infinite";  and  Essayes  in 
Divinity  (1651),  p.  124:  "seven  is  ever  used  to  express  the  infinite." 

"  As  Sicknes  is  the  greatest  misery."  Cf.  Fifty  Sermons,  xx,  p.  1 67 :         13. 
"Put  all  the  miseries,  that  man  is  subject  to,  together,  sicknesse 
is  more  then  all";  and  Devotions,  p.  42,  1.  14. 

"Nothing  can   be  utterly  emptie."    A   frequent  reflection   of        19. 
Donne's,  cf.  The  Broken  Heart  (Grierson,  i,  p.  49) : 

"Yet  nothing  can  to  nothing  fall, 
Nor  any  place  be  empty  quite"; 

and  Devotions,  p.  127,  1.  19. 

"  As  the  ill  affections  of  the  spleene,  complicate,  and  mingle         p.  28, 1.  9. 
themselves  with  every  infirmitie  of  the  body."  Cf. "  Every  distemper 
of  the  body  now  is  complicated  with  the  spleen,"  in  a  letter  to 
Sir  H.  Goodyer,  written  in  October,  1622  (Gosse,  ii,  p.  169). 

"those,  which  they  seeke  to  drowne,  the  last  cries  of  men."  A         23. 

1 54  Notes 

strange  and  vivid  phrase,  perhaps  a  recollection  of  Donne's  own 
naval  experiences. 

p.  30, 1.  9.  "God  wil  not  say,  etc."   Cf.  80  Sermons,  11,  p.  13:  "God  never 

sayes  you  should  have  come  yesterday,  he  never  sayes  you  must 
againe  tomorrow."   (Preached  on  Christmas  Day,  1624.) 

p.  31, 1.  12.  "How/#//y...feare?"   Here,  where  modern  convention  requires 

"feare!"  and  in  all  similar  cases  throughout  this  book,  the  question 
mark  given  in  all  the  old  editions  has  been  retained. 

p.  32, 1.  29.  '''Grandfathers  of  the  Church.''''    Cf.   The  Litanie  (Grierson,  i, 

p.  340),  where  the  Patriarchs  are  called  "Great  grandfathers  of 
the  Church." 
p.  36, 1.  5.  "Even  that  Tiran  Dyonisius."    Donne  is  wrong  here:  Dionysius 

the  elder,  tyrant  of  Syracuse  (c.  430-367  B.C.),  did  indeed  gain  a 
prize  for  tragedy  at  Athens  (see  Milton's  preface  to  Samson  Agonist  es), 
but  it  was  the  debauch,  and  not  the  elation,  which  succeeded  this 
triumph  that  proved  fatal.  Moreover  it  was  his  son  who  "suffered 
so  much  after,"  was  driven  from  his  throne,  and  died  "a  wretched 
private  man." 
19.  This  is  historical  fact  concerning  William   I   (see  Freeman's 

Norman  Conquest,  iv,  pp.  712—3). 

p.  37, 1.  21.  "Bexar."    An  obsolete  spelling  of  "bezoar,"  "a  stone  formerly 

in  high  repute  as  an  antidote,  brought  from  the  East  Indies,  and 
said  to  be  formed  in  an  animal  called  pazan."  Johnson's  Dictionary. 
(See  A  If  or  d,  i,  p.  267.) 
p.  38,  Ref.  "  Buxdor."  Johannes  Buxdorf  (more  usually  spelt  Buxtorf)  was 

a  famous  German  student  of  Oriental  languages,  and  a  contem- 
porary of  Donne   (1 564-1 629);   he  published   many  works  on 
Hebrew  and  Jewish  philosophy.   (See  Ramsay,  p.  297.) 
Ref.  "  Schindler."  Valentine  Schindler  was  a  professor  at  Wittenberg 

and  Helmstad;  a  huge  Lexicon  Pentaglotton  written  by  him  was 
published  after  his  death,  in  161 2,  by  his  son. 

p. 42, Head-  "The  King  sends  his  owne  Phisician."    This  was  certainly  Sir 

mS-  Theodore   Turquet   de    Mayerne,  who   has   left  an  account  of 

the  King's  health  written  at  the  end  of  the  year   1623.     (See 

Norman  Moore's  Hist,  of  Med.  in  the  British  Isles,  1908,  pp.  93- 

IJ3-)  .        ,        . 

21.  "God  is  presented  to  us  under  many  human  affections."    Cf. 

80  Sermons,  lxxii,  p.  726:  "God  in  the  Scriptures  is  often  by  the 

Notes  155 

Holy  Ghost  invested,  and  represented  in  the  qualities  and  affections 
of  man." 

"  Agarick,"  a  fungoid  growth  found  on  larch  trees.   See  Gerard's         p-  43>  '•  3- 
History  of Plants,  1597,  P-  l3^5- 

"the  ^Egyptian  gods,  plants  and  herbes."    Cf.  The  second  Anni-         4- 
versary,  lines  425—8  (Grierson,  i,  p.  263). 

"Augustine."    See  De  Civitate  Dei,  v,  xxi:   "qui  Mario,  ipse         p.  44,  Ref. 
Gaio  Caesari,  ipse  et  Neroni,  qui  Vespasiano,  vel  patri  vel  filio, 
suavissimis  imperatoribus,  ipse  et  Domitiano  crudelissimo." 

"As... thy  Son... upon  the  Coyne,  I... upon  the  King."  Thestamp         1»  18. 
on  a  coin  is  a  favourite  image  of  Donne's.    Cf.  The  Canonization 
(Grierson,  i,  p.  14): 

"Observe  his  honour,  or  his  grace, 
Or  the  Kings  reall,  or  his  stamped  face." 

"one  disease  for  him,  that  hee  onely  might  cure  it,"  viz.  scrofula,         p-  45>  1-  6- 
"the  King's  Evil." 

"The  holy  King  S.  Lewis  in  France."   Louis  IX  (1215-1270),         10. 
canonized  by  Boniface  VIII  in  1297. 

"our  Maud"  Matilda,  wife  of  Henry  I,  who  "devoted  herself         11. 
especially  to  the  care  of  lepers,  washing  their  feet  and  kissing  their 
scars,  besides  building  a  hospital  for  them  in  St  Giles-in-the-Fields, 
London"  (D.N.B.). 

"  the  IVolf"— lupus,  or  tuberculosis  of  the  skin,  usually  on  the  face.         p.  48, 1.  24. 

"they  hide  nothing  from  the  world."    Mr  Gosse  (ii,  p.   185)         p.  50, 1.  24. 
makes  the  likely  suggestion  "bulletins  on  the  door  of  the  Deanery." 

"that  King  of  Aragon  Alfonsus."   The  famous  king  and  astro-         31. 
nomer  who  was  the  author  of  this  saying  was  Alphonso  X,  who 
ruled  Leon  and  Castile  1 252—1 284;  Donne  gets  the  title  right  when 
he  repeats  the  story  in  an  undated  sermon  (80  Sermons,  lxiv,  p.  640). 

"In  the  making  of  Man  there  was  a  consultation;  Let  us  make  man."         p.  51, 1.  15. 
Cf.  Donne's  dissertation  on  the  plurality  of  God  preached  on  that 
text  in  April,   1629  (in  Six  Sermons,   1634,  and  no.  xxviii  of 
Fifty  Sermons,  1649). 

Here  and  in  the  tenth  Prayer  we  find  thoughts  exactly  similar         26  et  seq. 
to  those — or  perhaps  the  very  same — which  inspired  the  Hymn 
To  God  the  Father  written  during  this  illness. 

"by  the  book."    Prof.  Grierson,  in  a  long  and  interesting  note         p.  52, 1.  10. 

1 56  Notes 

(ii,  p.  275),  mentions  this  passage  as  throwing  light  on  the  sonnet 
Resurrection  (i,  p.  321).  His  references  are  to  the  pages  of  the 
later  editions  of  the  Devotions.  Exactly  the  same  phrase  is  used 
also  in  the  Devotions  on  pp.  4,  91. 

p.  54, 1.  23.  "only  that  bends  not  to  this  Center,  to  Ruine."  See  Prof.  Grier- 

son's  remarks  (ii,  pp.  160-2)  about  Donne's  views  on  immortality; 
he  mentions  this  passage  in  the  same  connection  on  p.  274.  The 
question  is  also  carefully  studied  in  Ramsay,  chap,  iv,  esp.  pp.  225-7. 

P-  55>  1-  !5-  "tne   Dog-Starre,   etc."     This   "vulgar   error"    is   refuted   in 

Browne's  Pseudodoxia  Epidemica,  iv,  xiii. 

p.  56, 1.  22.  " Nazianzen."  Cf.  80  Sermons,  1640,  lii,  p.  522,  where  Donne 

again  tells  the  story.  The  sermon  was  probably  preached  in  1627-8 
(Spearing,  p.  478).  The  meaning  of  "by  relation"  and  of  the 
phrase  "that  did  it"  is  not  at  all  obvious,  and  the  only  way  of  making 
sense  of  the  sentence  seems  to  be  by  taking  "relation"  as  "narrative," 
and  giving  "that  did  it"  the  meaning  "that  narrated"  or  "that 
wrote  it." 
Ref.  "  Josephus."    Antiq.  Jud.  I,  i,  4:  afyeiXev  Be  koX  top  6<$>iv  ttjv 

(fxovrjv,  irohoiv  re  avrov  airoarep^cra's,  avpecof  Kara  rrj<;  <yrj<; 
i\v<nra>fj,€vov  erroi^crev. 

p.  58, 1.  14-  "As  Phisicke  works  so,  etc."    Cf.  Fifty  Sermons,  xlix,  p.  462: 

"The  proper  use  and  working  ofpurgingPhysick,  is...  [that  it]  lies  still, 
and  draws  the  peccant  humours  together;  and  being  then  so  come 
to  an  unsupportable  Masse,  and  burden,  Nature  her  selfe,  and  their 
own  waight  expels  them  out."  This  was  preached  on  January  1st, 

p.  59, 1.  17.  "the  sinnes  of  my  youth."  In  this  passage  we  can  see  as  clearly  as 

anywhere  in  his  later  works  the  contrast  between  "Dr  Donne" 
and  "Jack  Donne"  as  it  appeared  to  Donne  himself. 

p.  61, 1.  27.  "no  Proprietie,  no  Meum  &  Tuum."   Cf.  p.  140, 1.  2. 

p.  67, 1.  3.  "the  flesh  of  Pipers."  Cf.  Fifty  Sermons,xvn,^.  143:  "aSoveraign 

triacle  of  Vipers,  and  other  poysons." 
22.  "How  great  an  Elephant,  how  small  a  Mouse  destroys!"    Cf. 

Fifty  Sermons,  XL,  p.  372,  The  Progresse  of  the  Soule,  lines  381-400 
(Grierson,  i,  pp.  310— 1 1,  and  note),  and  Juvenilia,  Probleme  xi. 
26.  "If  this  were  a  violent  shaking  of  the  Ayrc.with  her  owne 

breath?"  This  sentence  is  more  than  usually  involved,  but  the  general 
sense  is  clear,  if  too  much  stress  be  not  laid  on  the  construction. 

Notes  1 5  j 

"Coma,  latro.  in  Val.  Max."  See  Valerius  Maximus,  ix,  xii,  De  P-  69,  Ref. 
Mortibus  Non  Vulgaribus;  Externa,  i:  "Sunt  et  externae  mortes 
dignae  annotatu:  qualis  imprimis  Comae,  quern  ferunt  maximi 
latronum  ducis  fratrem  fuisse.  Is  enim  ad  Rupilium  consulem  post 
Ennam,  quam  praedones  tenuerant,  in  potestatem  nostram  reductam, 
productus,  cum  de  viribus  et  conatibus  fugivitorum  interrogaretur, 
sumpto  tempore  ad  se  colligendum,  caput  operuit;  innixusque 
genibus  compresso  spiritu,  inter  ipsas  custodum  manus,  inque 
conspectu  summi  imperii,  exoptata  securitate  quievit." 

"gangred."    This  form  is  not  given  in  the  N.E.D.,  and  in         1.  21 
Alford's  and  Pickering's  editions  of  the  Devotions  it  is  changed  to 
the  usual  form  "gangrened."   But  in  Donne's  Hymne  to  the  Saints 
and  to  Marquesse  Hamylton  {Grierson  i,  p.  289)  lines  1 7,  1 8  run, 
in  the  text  of  the  first  edition  (1633), 

"...the  losse  of  him 
Gangred  all  Orders  here." 

Prof.  Grierson  has  followed  the  later  edd.  of  the  poems  in  changing 
the  word  to  "gangreen'd";  but  the  fact  that  in  two  such  diverse 
passages  "gangred"  is  the  reading  of  the  earliest  edition  makes  it 
probable  that  the  form  was  peculiar  to  Donne,  and  should  in  both 
instances  be  retained. 

"  Ardoinus."  A  doctor  ofPadua  who  flourished  about  1430.  Donne         p.  70,  Ref. 
quotes  from  the  only  book  which  may  be  really  his — the  Opus  de 
Venenis,  which  appeared  posthumously  at  Venice  in  1492.  See  the 
list  of  authorities  quoted  in  Biathanatos  {Ramsay,  p.  296).   Cf.  Fifty 
Sermons,  xvn,  p.  1 40,  where  the  same  sentence  is  practically  repeated. 

"there  are  more  stars  under  the  Northerne,  then  under  the         p.  74, 1.  5. 
Southern  Pole.''''  Cf.  The  second  Anniversary,  lines  79,  80  {Grierson, 

i>P-  253): 

"Star-light  enough,  t'  have  made  the  South  controule, 
(Had  shee  beene  there)  the  Star-full  Northerne  Pole." 

"snow  water.''''   Cf.  80  Sermons,  xm,  p.  129.  p.  76, 1.  11. 

"pinches  of  death,"  i.e.  the  pangs  caused  by  the  grip  of  death;  the         p.  77, 1.  17. 
N.E.D.  quotes  from  Damon  and  Pythias,  by  R.  Edwards,  1567, 
"Ne  at  this  present  pinch  of  death  am  I  dismayed." 

"  Mans  life  in  respect  of  the  Sunnes,  or  of  a  Tree  ? "  Cf.  The  first         p.  79, 1.  24. 
Anniversary,  lines  1 15—16  {Grierson,  i,  p.  234). 

158  Notes 

p.  83, 1.  12.  "  Neutralities    For  a  similar  use  of  this  word,  see  The  first 

Anniversary,  lines  91,  92  {Grierson,  i,  p.  234): 

"There  is  no  health;  Physitians  say  that  wee, 
At  best,  enjoy  but  a  neutralitie," 

Fifty  Sermons,  xx,  p.  1 67,  and  a  letter  to  Sir  Henry  Goodyer  (Gosse, 
ii,  p.  227):  "Physicians  consider  only  two  degrees,  sickness  and 
neutrality,  for  there  is  no  health  in  us." 
p.  84, 1.  1.  "a  cheerfull  rising  of  thy  Son."    In  the  Pickering  edition  this  is 

printed  "Sun,"  and  thus  the  point  of  one  of  Donne's  favourite 
puns  is  spoiled.    Prof.  Grierson  has  collected  other  instances  of  his 
play  upon  these  words  (ii,  p.  99),  but  he  does  not  include  this, 
p.  88, 1.  13.  ^  parasceve" —irapaaKevr],  preparation. 

p.  90, 1.  6.  "not  the  Aire,. ..nor  the  fire,  nor  the  spheares,  nor. ..any  thing, 

till  they  come  to  starrest  Cf.  the  peroration  of  the  Second  Prebend 
Sermon  (preached  in  1626) — almost  a  repetition  of  this  passage; 
The  second  Anniversary,  lines  188—206,  with  Prof.  Grierson's  note 
(ii,  p.  198),  and  Obsequies  to  the  Lord  Harrington,  lines  81—86 
{Grierson,  i,  pp.  273-4). 
p.  91,  Ref.  " Magius."    Girolamo  Maggi  was  an  engineer  in  the  service  of 

the  Venetian  Republic,  and  assisted  in  the  defence  of  Famagusta 
in  Cyprus  against  the  Turks  in  157 1.  When  the  town  gave  in  he 
was  taken  prisoner  and  brought  to  Constantinople;  but  even  in 
prison,  and  when  all  books  were  denied  him  and  he  had  only  his 
memory  to  rely  on,  he  wrote  two  treatises,  De  Equuleo  and  De 
Tintinnabulis,  and  it  is  the  latter  to  which  Donne  here  refers, 
p.  92,  Ref.  "Roan"   Donne  must  be  referring  to  the  celebrated  Amboise 

bell  in  Rouen  Cathedral. 
1.  14.  "There  is  a  way  of  correcting  the  Children  of  great  persons." 

Almost  the  same  passage  is  to  be  found  in  the  Sermon  preached 
before  the  Kings  Mtie  at  Whitehall,  1626,  40. 
Ref.  "Roccha."    Angiolo  Rocca,   1 545-1 620,    Bishop  of  Tagaste. 

Donne  refers  to  his  De  Campanis,  Rome,  1 6 1 2,  40. 
p.  94, 1.  10.  "The  garment  of  thy  Priest."   See  Exodus  28.  33-35. 

12.  "we  enter  into  the  Triumphant  Church  by  the  sound  of  Bells." 

Cf.  The  second  Anniversary,  lines  1 00,  101  (Grierson,  i,  p.  254): 

"As  Bels  cal'd  thee  to  Church  before, 
So  this,  to  the  Triumphant  Church,  calls  thee." 

Notes  1 59 

"a  Deaths-head  in  a  Ring."  Mourning-rings  engraved  with  a         p.  95, 1.  8. 
skull  were  then  much  in  fashion.   Cf.  A  Valediction:  of  my  name,  in 
the  Window,  lines  21,  22  {Grierson,  i,  p.  26): 

"  It,  as  a  given  deaths  head  keepe, 
Lovers  mortalitie  to  preach." 

"what  the  soule  is,  etc."   See  Ramsay,  pp.  218-25,  where  two         p-  103, 1.  7- 
passages  from  this  Meditation  are  quoted  in  a  discussion  "sur  les 
idees  de  Donne,  sur  la  nature  et  les  fonctions  de  Fame." 

"immediate  infusion  from  God.''''  Cf.  what  Sir  Thomas  Browne  26. 
{Religio  Medici,  Part  I,  sect,  xxxvi)  calls  "that  Antimetathesis  of 
Augustine,  Creando  infunditur,  infundendo  creatur,"  quoted  by 
Donne  (in  a  slightly  different  form),  80  Sermons,  li,  p.  514,  probably 
preached  in  1627  (see  Spearing,  p.  478).  See  too  the  letters  to  Sir 
Thomas  Lucy  and  Sir  Henry  Goodyer  (Gosse,  i,  pp.  175-6,  192). 

" kenneW '=gutter  (cf.  Channel/,  p.  70,  1.  8).  P-  105, 1.  4. 

"a  statue  of  clay. .  .as  if  that  clay  were  but  snow."   Cf.  p.  5, 1.  27 :         8. 
"a  statue,  not  of  Earth,  but  of  Snowe" 

"mud-walls.''''    Cf.  The  Litanie,  Stanza  in  (Grierson,  i,  p.  338),         p.  109, 1. 17. 
Fifty  Sermons,  xx,  p.  168,  and  Walton's  Elegie  on  Donne,  line  62 
{Grierson,  i,  p.  377). 

"  July-flowers" =the  gilly-flower  or  wall-flower. 

"recidences."  A  word  often  used  in  the  17th  century,  meaning 
deposit  or  sediment. 

"  August."  Donne  quotes  this  again  in  a  sermon  preached  two 
years  later  (80  Sermons,  xx,  p.  196). 

"the  art  of  proving,  etc."  See  Cicero,  De  Finibus,  ii,  6 :  "  Zenonis 
est,  inquam  hoc  Stoici;  omnem  vim  loquendi,  ut  jam  ante 
Aristoteles,  in  duas  tributam  esse  partes,  rhetoricam  palmae,  dia- 
lecticam  pugni  similem  esse  dicebant." 

"  I  amground  even  to  an  attenuation,  etc."  See  Introduction,  p.  xxii. 

"  As  hee  that  would  describe  a  circle,  etc."  The  figure  of  com- 
passes is  a  frequent  one  with  Donne;  the  most  famous  example 
is  of  course  that  in  A  valediction  forbidding  mourning  (see  Grierson, 
i,  pp.  50—5 1  and  note),  which  finds  a  parallel,  as  Miss  Spearing  points 
out  {Mod.  Lang.  Rev.  vol.  vn,  no.  1,  p.  43),  in  the  "  Sermon  preached 
at  the  Earl  of  Bridgezvater's  House"  in  1627  {Fifty  Sermons,  1,  p.  3). 
This  passage  in  the  Devotions  is  echoed  in  Obsequies  to  the  Lord 
Harrington,  lines  107— 10  {Grierson,  i,  p.  274). 


111,1.  12 




120,  Ref. 


121,1.  3- 


122, 1.  1. 



160  Notes 

p.  124,  Ref.  "Galen."     Donne  seems  to  quote   Galen   from   memory — an 

example  of  the  knowledge  of  medicine,  to  which  Walton  testifies  in 

his  Elegie  {Grierson,  i,  p.  377). 
p.  126,1. 14.  For  Donne's  views  on  women,  in  his  earlier  and  later  years,  see 

Miss  Spearing's  article  in  the  Mod.  Lang.  Rev.  vol.  vu,  no.   I, 

pp.  46,  47,  where  a  passage  from  this  Meditation  is  quoted. 
24.  "O  what  a  Giant  is  Man,  when  he  fights  against  himselfe,  and 

what  a  Dw  a  rfe  when  hee  needs... \i\sov/r\e,  assistance  for  himselfe?" 

An  obvious  echo  of  the  third  verse  of  the  famous  farewell  Song 

{Grierson,  i,  p.  19). 
p.  128,1. 13.  "Circles,  that  goe  about  the  whole  world,  etc."   Cf.  Obsequies  to 

the  Lord  Harrington,  lines  1 1 1— 1 8  {Grierson,  i,  pp.  274,  275)  and  see 

Prof.  Grierson's  note  on  that  passage. 
p.  132, 1.9.  "Thy  Sonne  himselfe,  alwaies  infinite,  etc."     Cf.   the  sonnet 

Annunciation  {Grierson,  i,  p.  319). 
p.  133,1. 18.  "How  ruinous  afarme  hath  man  taken,  in  taking  himselfe}''''   Cf. 

"Wee  are  but  farmers  of  our  selves"  in  a  letter  to  Mr  Rowland 

Woodward  {Grierson,  i,  p,  186). 
p.  134, 1. 27.  "weeping."  To  weep,  of  the  soil,  means  to  exude  moisture, 

p.  135,1. 19.  "as  by  Mummy."    Donne  refers  to  this  cure  in  a  lettter  to  Sir 

Henry    Goodyer:    "When    our   natural    inborn    preservative   is 

corrupted  or  wasted,  and  must  be  restored  by  a  like  extracted  from 

other  bodies,  the  chief  care  is  that  the  mummy  have  in  it  no  excelling 

quality,  but  an  equally  digested  temper." 
p.  138, 1.7.  "  effigiate"=  portray.  A  word  used  apparently  only  in  the  17th 

century  (see  N.E.D.). 
20.  "the  God  of  securitie, and  the  enemie  of  securitie  too."  Cf.  To  the 

Countesse  of  Bedford,  lines  38-40  {Grierson,  i,  p.  200): 

"He  will  perplex  security  with  doubt, 
And  cleare  those  doubts;  hide  from  you,  and  show  you  good, 
And  so  increase  your  appetite  and  food." 

p.  143, 1.7.  "povertie,  penurie,  imprisonment":  all  these  had  killed  sins  in 

Donne  himself, 
p.  147, 1.  3.  "  I  durst  deliver  my  selfe  over  to  thee  this  minute."    This  is 

the  passage  referred  to  by  Walton  in  his  account  of  Donne's  last 

illness  {Life  of  Donne,  1658,  p.  115). 





flNDING  SECT.      NOV  1 1 1974 



BV      Donne,  John 

4331       Devotions  upon  emergent 

D6      occasions 


cop. 2